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INTRODUCTION 


TO THE 


STUDY OF THE GOSPEL OF ST. JOHN 


TOGETHER WITH 


AN INTERLINEAR LITERAL TRANSLATION 


OF THE 


GREEK TEXT OF STEPHENS, 1550 


WITH 


THE AUTHORIZED VERSION 


CONVENIENTLY PRESENTED IN THE MARGINS FOR READY REFERENCE 
AND WITH 


THE VARIOUS READINGS OF THE EDITIONS OF ELZEVIR, 1624 
GRIESBACH, LACHMANN, TISCHENDORF, TREGELLES 
ALFORD, AND WORDSWORTH 


By J. P. MacLEAN, Pu.D. 


Search the Scriptures 


CINCINNATI 
THE ROBERT CLARKE COMPANY 
1895 


“Bird of God! with boundless flight 
Soaring far beyond the height 
Of the bard or prophet old; 
Truth fulfiled and truth to be,— 
Never purer mystery 
Did a purer tongue unfold!”— 


‘But on twofold eagle pinion, 
Wrought by love in her dominion, 
John, a form divinely bright, 
Upward soars in purer light.”— 


—Adam of St. Victor. 


COPYRIGHTED BY J. P. MACLEAN, 1895. 





TO 
MY FATHER AND MY MOTHER 
NOW LIVING AT AN ADVANCED AGE 
WHOSE UNTIRING TOILS AND SACRIFICES 
WERE MY OPPORTUNITIES 
THIS VOLUME IS 


AFFECTIONATELY DEDICATED 














Ἢ 
on 





PREF ACOH. 


The multiplicity of treatises on the Gospel of St. John 
is significant, not only of the great interest taken in this sub- 
ject, but also of the unusual importance that work is to the 
welfare of mankind. For a period of over a half century 
special attention has been accorded this Gospel, and the inter- 
est manifested has never shown any indications of abatement. 
The controversies between the different schools of critics have 
resulted in a deeper study and more profound knowledge of 
this wonderful historical production; which, in its turn, has 
been reflected on the religious movement of this age, and 
given an impetus to broader views, as well as awakening a 
new impulse in the Christian Iife. 

In the preparation of this work I have freely used such 
helps as were best adapted for an introductory study. In many 
instances I have closely followed the language of critics and 
editors—even as they have followed others—especially where 
I found they had clearly expressed correct views in the line of 
the discussion. By this I have avoided burdening the text 
with references of no particular value, and thus using every 
advantage to express the truth in a plain and distinct man- 
ner, so that it may be comprehended by all classes of readers. 

As so many excellent commentaries on the Gospel have 
been made readily accessible to all I have deemed it best not 
to add another, having considered it more in harmony with 
the spirit of this undertaking to give the Greek text, with the 

(v) 


vi Preface. 


various readings of learned biblical critics, and an interlinear 
literal translation. This, in a measure, serves to make every 
one his own commentator. In presenting this feature I have 
availed myself of the opportunity afforded by one of Bag- 
ster’s series. On the whole it is as faithful a work as could 
be expected. In some instances I prefer to render the Greek 
text differently, but under the circumstances I have concluded 
to let the translation stand. 
February, 1895. 


CONTENTS. 


CHAPTER I. 


INTRODUCTION. 
PAGE 
I. Testimony oF THE LEARNED AND DEVOUT....+- + ee eeeeeeeeeeee ence 11 
11. To oe Sa ce τὰ τὰν τὸ δὲ ον πον inne Gree Ok 12 
a. Time previous to his discipleship.........++++.sesseeseeeeeee 19 
ὃ. From his call to his departure from Jerusalem,............-- 14 
οι The traditional period... 605. .6.2 scene Lh 5 Maar etatale CEN ae Sele 18 
CHAPTER II. 
AUTHENTICITY OF THE FOURTH GOSPEL. 

I. RARE eer τὰ ΠΟΤ ΕΒ. τς fos fc iis Bis ajaccfe Wiek viplavs Aas ac πον ine ἘΣ ἃ ig aha τ τς ΘΙ 
POR ar Glansen Of OpiniGng) <.< 26s <n 8. ec oaiie vndiptad amiss ages ‘92 
6. History of Doubls... 2.2.0. cec eee cen cnc center ecececcoes 23 
c. Tubingen School... 6... lee cee δ ον τ swse eee caste tone 24 
2. Τα ΟΝ FLOTIE eins cr cisy fase nies Waltapeie.ny ipa 5) a74 eolae Misia ais 27 
TI. HisTortcaL EVIDENCES.......6. τ πεν νιον τ τῶν το τ ὡς τς τον cent ταν στ τα 29 
δον Indirect evidences of the Authenticity of the Fourth Gospel.. 31 
a. Testimony appended to the Gospel..........-.--+.+eeee eee 32 
ὁ. Testimony of the Apostolic Fathers.............seeseeeeeee 34 
c. Testimony of the Primitive Fathers..... Be ae ata vacepiis Raa, Oe 37 
ἃ. Use of the Gospel by the Gnostics............--- eee ee ee eens 44 
é. Testimony of Celsus....... 0. -2cceeeere cece ere ceccence: sees 48 
ii. Internal Evidences of the Authorship of the Fourth Gospel.... 49 
Fe ES AULNOL WAR) A DOW vec sos =.50.0 ον στὴ πον τος aia ely cheese τον δ] 
1. Jewish opinion and points of view.........---..+++.-++- 52 
2. Jewish usages and observations..........---..--2--+0-- 52 
3. Form of Gospel essentially Jewish............-..+---5- 52 

4. The source of the religious life of the author was the Old 
DR ΕΕΙΠΙθ τι τι ate orutge) oko Se ae el πλμν τ» > abayelars ΣΤ 53 
b. The author was a Jew Om balestiner ssticctas-si sets ols ore tree 54 
4 1. Great topographical knowledge...........---++ee+s+eee- δῦ 
2. The way in which the Author quotes the Old Testament. 56 
δ᾽ Doctrine OF the ΤΟΡΏΒΙ. τον τ one τὴν Sines ot eo mise εν eine 57 


Vili Contents. 


PAGE. 

- ¢, The Author was an eye-witness of what he describes.......... 58 
1. Certain Persons brought forward with evident distinc- 

CLOTS οι ἘΝ ἘΣ ΤΆΧΟΥΣ τὶν eo ete rel Ses τοὺς ΣΌΣ ΡΟΣ ΣΡ, ΜΔ ΤῊΣ 59 

DT erdetails OL Ue st weiss tik sisters te ere oe eee eee 59 

5. The details Of MUM Debs etasct ry cere aes hi eee ee 60 

A."The’ place of special :acts.c:3. Se το ties - pe eee ee 60 

5s Theamanner-of the Marrativies... se enh. tae ose eee 61 

ad; ThesAuthor was a Apostle... «0s. ciea'e © oc xeon eo ae 62 

e. The Author was the Apostle John.........c.:0..000- i 3 ΤΑ 63 

1. The narrative indicates a Special Apostle............... 63 


2. A definite supposition that St. John wrote the Gospel... 63 
3. The Gospel carefully distinguishes places and persons... 64 


4, Features which cause objections................0..-.-- 64 

iii, Direct Evidence of the authorship of the Fourth Gospel......... 66 
du Wie beheld his ΑἸ ΟΕ τ τιν τ ΥΣ του τα πες ae oleate «yet ae eae ae 66 

2, True conception of a Witness, νον Ων τιν «sae reese sees ee 67 


CHAPTER III. 


THE COMPOSITION OF THE GOSPEL. 


Te WCOASIONGE oh a Sicha chs gee hed Tees οτος τος 68 
1 eed ον A Soon 70 
RAE SW AGI τα το AYER aay nly aoe On Re ee ἘΡΟΝ Ο 71 
a. Omission of Prophetic reference to Jerusalem............... 72 
PeopecmnG COM Προ Cl Rist oe. eiacatatecce of crete dei oe stein ie = mane er 73 

c. Explanation of Jewish names and customs.................-. 74 

ἃ. The writer occupies a position remote from the events....... 75 

1. Answers to the problems made by changed conditions.. 78 

2. The most striking difference between the Gospels....... 78 

FCT IT CUIELOS IMCD ΠΡ ae eters) opie arta πολ τοῦ ἰ.... 79 

4,-New Intellectual: position,,, 0055 «. <scm-cto a> ae arene 81 

IV. OBsEcT OF THE GOSPEL.........2+000055 (atk, a Ἐπ dee SoMa tee τς 82 
a. Purpose stated.......... cece cece cent ence reer e eee ee εὐ ees 83 

b. Not specifically polemical............. "Soiges ὅτ ιν Se ΤΣ ΡΥ 84 

οἰ Doctrines of Cermebusrs i.e a} oe Στ τειν pot ace eee Ρ 85 

ἃ. Not Supplemental. .........¢ see esse cence cere reer e reece Ἐπ 86 

BrP TA ἈΝ WAN ATV OES «5 acc ssw churn ob stator πο ἐν ane ee eine a 87 
a: Outline and AnalyBis..'. 0 <2 πτο τ ποτ᾿ 88 

b. Chronology......--ccecsececeeeeeseteceetescneecesrsssrtace 91 

VWI. GENERAL REVIEW...... 0052 πον θεοῖς crnrecnsreceeectnehne sine 91 
VIL. ImpPorTANT FEATURES......20.ccccc cee ees τ τυ secs teense rescbecs 108 
a, The truth and the witness; (.. 6.2.00. 0507 es τ 108 

1: ‘The witness of the Pather. <i... > ness claws cee 109 

ΟΣ The witness ΟΣ ΟΠ ΙΒ ΣΥΝ cj. τ com's ον ores wens hae ΡΣ 110 


Ε΄ The Withess-Ol ΘΕΙΚΗ͂. ΟΝ τον δ. τ ρον ely eae reine 110 


Contents. ΙΧ 


PAGE 
ὌΠ ΡΠ ΓΕΒ ΟΕ ΡΟ ΘΕ vo) πον ΚΣ sel kes bak Dede ea > τος 110 
Boe ΠΕ ΠΠΠΘΉΒ ΟἹ ties BA ptiahs .cicuce εκ ας πον πὸ ον ποτ τῶν ἂν lil 
G. wie. WILNESS Of THesCISCIPIES,. sing ea eck ne eases ye cle ee ΤΠ 
ΘΠ ΘΕ OL ΠΕ ΘΟ ΙΡ 25 2 hia ade sae sere hele τ το ϑον 111 
nT DUSTER ROL CG dP eye aR OER oN, OY SPR Ca 112 
Pe ee CRM IGS ticle τ κι τ cts wel ka xAece gee aera. seas 113 
ΠΝ ST AERFES)STONSTETT Gp Vidal Sot ie onc ar oe A a μουν τευ τς ἌΝ ἮΝ 116 
2... Δ 83 Re IMEEM a pin ata hog ΡΟ ἘΣ 116 
Pepe ΘΠ ΟΣ Στ Pe neve τς was Sc wate cmos a OV at ἐπε 117 
ΕΝ ΠΡ DPE POW OME a - προ eR Sak eee Nery v τι δε δὶ aves τον 118 
SALAS VTS TS να rg ie RR OD τ Oa i oe οι  ΑΡς 119 
PUNMICERICNS Ei ( ΕΠ 1.31}. Ἔν. se cues oes ees λον τα ek τὸ ἐπ ον abe’ 119 
er ameribe-WOTdnaiNG ΘΠ ΡΑΒΘΗΝ τ ιν το gale ate ἐλ ο old Bocas wed ἣν 119 
ΤΕ I MIE B ICS πο ὑειον erage talanr aie save tare Gis e's Suelo Ὁ ete 121 
ΒΟ ORIG AE EIA CTMESA wh, 5 2.0 0 clsjne's τειν εκ ath oe ace cise’ dr So oot Ἐπ 33 
a. Representative incidents historically exact................... 13 
ΡΒ οτηοπ Ol: Get PATO. τὸν ον gp bce’ vou dhe Pate ae St eee 135 
POPPE Ge er HEV OMIMIOE Gh, vic. ic ieren'bd τ als » πρέπειν hee ieee wwe eae ak 136 
ase S ite LAN SW ARe 3565. ΚΡ Le yee ee alle 15 
eerste TARTS. TISCOMBAMA SG oc os oly εν rct eyed GE bo nee ooh meee oe 137 
ἦ a. Discourses in the Chamber............. NAMM AL ATs ae See ae a 140 
MEPUME COMMER OI. CES WW Bn cick. τρωντον oxen c As ΣΥΝ ΟΝ ΟΣ 140 
CHAPTER IV. 
CHARACTERISTICS OF THE GOSPEL. 
Ro eM ITEC ACTOR ME te a) 21 5/ena) df avals wade + τον nale nie eocee tas 'g Hee ἦν TA ella 141 
PE ΠΕ EIU PR fos τὴν τιον a: Se. wea) aie saloon wanting ee ὁ ἀντ wed WR he 142 
ΠΕ ΟΡ πον τ cans εν οὐ ταν ρέει ep adi ara ate SUIS ke 143 
ieee AON TO THe OLD TESTAMENT 355 0.25.06 κέν ταν dda dates ce dees 146 
ie NVOUDING OF Wei MESSIANIC TDMA... occ os sieisisie ve τὸς τ ον dew cles oa 148 


CHAPTER V. 
RELATION OF THE FOURTH GOSPEL TO OTHER APOSTOLIC WRITINGS. 


van ΟΕ GOSPEL AND THE SYNOPTICS.... 6.0.5. νον seen eee 151 
gLimited range of the Fourth Gospel... . 5.022556. 000d. esse ee 152 
ΠΡΟ range-of the: Symo pics: το νυν το ees πῆχες πον τος 153 
c. Differences between the Synoptics and StsJohn.............. 153 

1. Scene and extent of Christ’s ministry.................. 153 

2. Difficulty in respect to the Person of Christ............. 155 
d. Coincidences of the Fourth*Gospel with the Synoptics....... 156 ~ 

thee Gt Ea pee u Gin SOIT, ρει acces va SP Ma Mace Se ane ἢ τ τος: 156 


BP Hecdine Ol iMeULVe thOUbANd, τς occ esse ke aes een eels 156 


= Contents. 
PAGE 
a. Walking on.ame Sear... i. tte sos Meus ΤΥ ΣΈ ΣΤ ats 156 
45, (Am OLN pao aE MECHEL Y: svar sz epciceess es teteat ots estate ae mea eee 156 
5. The Triumphal Entry into Jerusalem................... 156 
6. The Thast: Supperic:s%, «stacy Seb toe tare esi ἘΣ woe eee 156 
7, “The Betray alli. 5 cee tee κεν ya erases ieee tee eee ἘΣ ast 157 
{aed By oat ΠΣ ποις ty AE ROS od boss Rhone ea ean eee 157 
OM Ν ἜΤ TUG OM ere oie Sse 2) escheat iota tetany chee eee 157 
IO beat Bi GVeWel BYU cf) Cope gue NAM rae Bee es Os 157 
Tk. PhesResurrechion ce es tis asic ee wae eee eferet ee ee 157 
12. Implied: aequaintanees cerca tan aot. oe epee ss a eee 157 
13, ΒΟ KIM COMCIMETI CER τος cca No autern o> ote so aan eee 159 
11 Thourht and: Lanpuage:.:. Ὁ νοι ε τ εν ote os ce a neads 5 Soe 159 
Il. THe GosrPeL AND THE First EPISTLE OF ST. JOHN............2.006 160 
III. Revation oF THE FourTH GOSPEL TO THE APOCALYPSE...........++ 162 
a. Internal proofs of St. John’s authorship of the Apocalypse... 163 
LEA) TG BLOT oases side ow ats Υ Soo ahtiave Dele Ce caer Mae ener eee 163 
By NPCS BHR ΣΡ ἤν ΤΉ λα eee τοῦτ ας 164 
ὃ. Contrast of the Apocalypse with the Gospel..............+.- 167 
CHAPTER VI. 
HISTORY OF THE FOURTH GOSPEL. 

POD ran pas ee wins aye gs esata aigiws 5d: sdsia cavdva lee orate 0 erm omeeete Ae aes ee ee 169 
CODER AVIALICATUUS crs, τι δ τες ΟΣ eer chee Satan eee 169 
b@Codex Sinaiticuss:< ces ον boon oe eRe 170 
6+ CodexvAexamdniniisitesm s.cceieicte ole ae elas Deere nae eae 170 
G@TOtherICOdiCeSi tac east cetconsic nn oe Nobis cities Aan eee 170 

Te AN HR POL ATION ἐς sn ool:  ὐϑν ἐν dis ok ὁ δεῖν Slate vatona a lev een teen 5o eheetanenets 171 
PESTER ATURE OW DHE GOSPEL, ἐν cic: ΣΝ ΕΣ Δ ον τοῦτ τ αὐτο 172 
CHAPTER VII. 

THE INTERLINEAR LITERAL TRANSLATION. 

DOR Bis ΒΕ ced Rin cs ee Oe et ar ea ent are es PRR Ay Op TS 175 
GAGTIER WAC. FOS Siete Aerotek ane eee Oe Te eee ee 175 
Or PL ACHIMANT ΤΌ τις τ ἢ alas love tone τις eh seas edi a alata ake etd ee 175 
ef Bigchemd@ortc sci. ν᾿ τ ΡΠ dt eatin hava ao) linear eet ena 176 
Gi, Ere re Weg. Wiig dics Srscn seve ὅτ ete so aerate ager he che aloe ee 176 
@ ATT γε νυν ον τονος esr Ble ee AR ORO SILICONE SIRE ee ee aaa 176 
ΠΟ ΘΕΟΣ Ποῖον se, hee is ἘΠ το pak holes ee oe ΤῊΣ 177 

RS INDERLINEAR I'RANSUATIONGS:.. 2. 0.5. Sac ao.s.ela/ood Dacele sista, el oireera ΟΣ 178 
ΠΡ NEAR GIN AT REF ERENCESi, ΝΣ ας ΡΥ τλν κει αι cure aehtcs tts ae aie ee 178 
Ve TST ON SIGNS¥ANDAGDITIONS « τὰν ἐπ, που ἐς ΣΝ ΔΌΣ 179 


STUDY OF THE GOSPEL OF ST. JOHN. 


CHAPTER I. 


INTRODUCTION. 


The Gospel of St. John is the real ideality of the life of 
Jesus the Christ, and the glorification of all the relations he 
sustains to the world. In it he comes into the purest light 
of personality. The Gospel breathes through its verses an 
atmosphere as from Paradise, and He who walks before us in 
its holy light is instinctively felt to be Divine. 

This Gospel has been called the Gospel of Gospels; and 
is the most remarkable as well as the most important literary 
production ever composed by man. In it is represented the 
highest knowledge of Christ, and also his deepest love. It 
possesses an irresistible charm for contemplative minds, and 
furnishes inexhaustible food for meditation and devotion. 
The profoundest minds in the Church, from Clement of Alex- 
andria down to the present, have expressed their sense of 
its singular and surpassing value. 


I. TESTIMONIES OF THE LEARNED AND Devout. 


Origen, the greatest scholar of the Ancient Church, and 
the father of biblical exegesis, spoke of the Fourth Gospel as 
the main one, and declared that only those can comprehend it 
who lean on the bosom of Jesus, and there imbibe the spirit of 
John, just as he imbibed the spirit of Christ. Chrysostom ex- 
tols itas more love-bewitching and elevating in its influence than 
all the harmonies of music. Jerome proclaims that “John ex- 
cels in the depths of divine mysteries.” Augustine affirms 
“ John did but pour forth the water of life which he himself 


12 Study of the Gospel of St. John. 


had drunk in.” Luther calls it “‘the unique, tender, genuine, 
leading Gospel, that should be preferred by far to the 
others.” Lessing declared it, without qualification, to be the 
most important portion of the New Testament. Ernesti 
pronounced it “The heart of Christ.” Herder exclaims it 
was “ Written by the hand of an angel!” Schleiermacher 
expresses his own preference for it. Tholuck said it has “a 
peculiar originality and charm, to which no parallel can be 
found. Meyer recognizes its “ fullness of grace, truth, peace, 
light, and life.’ Canon Westcott writes, “No writing, per- 
haps, if we view it simply as a writing, combines greater sim- 
plicity with more profound depths. At first all seems clear 
in the child-like language which is so often the chosen vehi- 
cle of the treasures of Eastern meditation; and then again 
the utmost subtlety of Western thought is found to lie under 
abrupt and apparently fragmentary utterances.” Quotations 
similar to these might be given indefinitely. A careful study 
of the Fourth Gospel will demonstrate that the encomiums 
pronounced upon it have not been overdrawn. In order to 
understand this remarkable production it becomes necessary 
to know something of its remarkable author. 


Il. Tue Lire or St. Joun. 


The life and character of St. John touches the heart 
in a different manner from that of the other Apostles. He 
was that disciple whom Jesus loved, and consequently bore a 
close relation to the Savior. As his name is indissolubly con- 
nected with the Fourth Gospel a sketch of his life should ac- 
company every special paper relating to its consideration. 

The life of the Apostle John naturally divides itself into 
three periods, only the second of which is regarded with cer- 
tainty. Over the first and third periods broods the shadow 
of uncertainty. There are but two sources of information 
concerning him. The first is the New Testament which con- 
tains the evidence from his birth to the departure -from Je- 
rusalem after the Ascension. The second, embracing the 





The Life of St. John. 18 


remainder of his life, depends solely upon the traditions of 
the Primitive Church. Both sources present harmonious 
fragments, containing definite traits and characteristics, estab- 
lishing an imperfect and unique portrait, but so related as to 
forbid a continuous history. The first period presents only a 
few isolated facts, which require inference and conjecture in 
order to bring them together as a connected whole. The lat- 
ter end of his life affords distinct images, which may be half- 
traditional and half-mythical. 


a. Time Previous to His Discipleship. 


The date of the Apostle’s birth can not be determined. 
‘The Gospel-narrative leaves the impression that he was 
younger than his brother James, whose name usually pre- 
eedes his (Matt. iv. 21, χ. 2, xvii. 1, &c.: but the order is some- 
times reversed, as in Luke ix. 28), younger than Peter, and 
possibly also than his Master. He was the son of Zebedee - 
and Salome. His father was a fisherman of the Sea of Gali- 
lee (Matt. iv. 21, 22, Marki. 19, 20), and, as he employed serv- 
ants, he was doubtless removed several steps from poverty. 
Some critics claim that Salome was the sister of Mary, the 
mother of Jesus, in which case John would be the Lord’s first 
cousin. This, in a measure, might account for that close re- 
lationship and special intimacy granted to the beloved dis- 
ciple, and also the final committal of the Virgin to John’s eare 
(John xix. 26, 27). _ 

St. John, similar to all the other Apostles, save Judas Is- 
cariot, was a Galilean. By his pious mother he was trained 
in all that constituted the ordinary education of Jewish boy- 
hood. Though not taught in the schools at Jerusalem, yet 
by the periodical pilgrimage to that city, he became familiar 
with the stately worship of the Temple. It must be con- 
ceded that the inhabitants of his district would also have an 
influence over him. To a great extent they had remained un- 
touched by the culture of the rest of the nation, and ignorant 
of the glosses of tradition, they kept strictly the old simple 


14 Study of the Gospel of St. John. 


faith in the letter of the law. They were industrious, hardy 
and warlike. This influence may account for the fiery tem- 
per which earned for him and his brother James the name of 
“Sons of thunder” (Mark iii. 17). 

Galilee was not so remote but that the political changes 
which agitated the nation would also be subject for discussion 
among the fishermen whilst plying their vocation. The in- 
fluence of Judas of Gamola, the great teacher of the freedom 
of Israel against Rome, must not only have been felt, but also 
awakened aspirations in the breast of the younger men. 
Early in life John formed an intimate fellowship with Peter, 
and learned to admire and love the impetuosity of this older 
friend. Notwithstanding such environments as would lead 
to develop his fiery nature, there was in him another element 
which, in after years, was fully developed, and made him 
known as the “beloved disciple.” This side of his character 
was brought to such a degree of perfection that the former is 
almost wholly lost sight of. 


b. From His Call to His Departure from Jerusalem. 


The monotony of John’s life was suddenly broken by a 
thrill which went through the land that God had again vis- 
ited them in raising up another prophet. The voice of John 
the Baptist was heard in the wilderness of Judea. It was 
not a call to armed resistance, but a ery to withstand their 
own temptations, and break the bondage of their own sins; 
“Repent, ye; for the kingdom of heaven is at hand.” The 
publicans, peasants, soldiers and fishermen of Galilee gath- 
ered around him. Among those who heard and followed 
were the two sons of Zebedee and their friends. The Baptist 
directed John and James to follow Jesus,—‘And looking 
upon Jesus as he walked, he saith, Behold the Lamb of 
God!” (i. 35, 36.) From that day the whole tenor of the life 
of John was changed. The disciple of the Baptist was now 
a follower of Jesus. At once he had an interview with his 
Master, which was the starting-point of that entire devotion 


The Life of St. John. 15 


of heart and consecrated life which has so indellibly im- 
pressed all believers in Christianity. 

From the narrative as given by John, he followed his 
new Teacher into Galilee, was with him at the marriage- 
feast of Cana, journeyed with him to Capernaum, thence to 
Jerusalem (ii. 12, 13), and from there returned through Sa- 
maria (iv. 8). John, then, for an uncertain interval of time, 
resumed his former occupation. Jesus visits him, and again 
calls him, possibly more than once (Matt. iv. 18, 21, Luke v. 
1-11), to become an Apostle and fisher of men. He leaves his 
chosen vocation and takes up the work in God’s spiritual 
kingdom, being joined, at the same time, by his brother 
James, and also, Peter,—a chosen three whose number was 
soon to be augmented to twelve, not as disciples only, but as 
special representatives, to be termed Apostles. In this list the 
foremost names have always been, John, James, and Peter, 
sons of Zebedee and Jonah. They belonged to the innermost 
eircle of the Lord’s friends, and unquestionably John was 
foremost in his confidence and love. Peter, John, and James 
were with him in the chamber of death when he raised the 
daughter of Jairus (Mark v. 37-42), in the glory of the 
transfiguration (Matt. xvii. 1, 2), when he foretold them of 
the destruction of Jerusalem (Mark xiii. 3, in this instance 
Andrew was present), and in the agony of Gethsemane (Matt. 
xxvi. 37). In this group Peter was always the chief spokes- 
- man, owing to his impetuous nature, yet to John belongs the 
more memorable distinction of being the disciple whom Jesus 
loved, and consequently the nearest and dearest to the Master, 
which love, in turn, was reciprocated with a more single and 
undivided heart than that portrayed in any of the other 
disciples. 

There are certain striking facts which indicate why the 
character of John was worthy of the love of Jesus. The 
name, Boanerges, implies vehemence, zeal and intensity. On 
three specified occasions his burning nature displayed itself ; 
once when he rebuked one who cast out demons in the Lord’s 





16 Study of the Gospel of St. John. 


name because he was not of their company (Mark ix. 38, Luke 
ix. 49); he stood ready to call down fire from heaven that the 
Samaritan villagers, who refused to receive Jesus, might be 
consumed (Luke ix. 54), and once again, on the last journey to 
Jerusalem, Salome, as the mouth-piece of her two sons, begs 
that they might sit, the one on the Messiah’s right hand, and 
the other on His left, in His kingdom. This ambition, not- 
withstanding his close intimacy with the Master, shows that 
he was still ignorant of the true nature of Christ’s kingdom. 
Being challenged, the same bold temper and burning zeal 
were made manifest. He was willing to go through the fiery 
furnace in order to be close to the companionship of Jesus 
(Matt. xx. 20, 22), and his after life proved that his accepta- 
tion was fully exemplified. This strong nature properly at- 
tuned by Jesus, lost none of its zeal, but brought to the sur- 
face the gentleness of that love which constitutes the principal 
feature in the mission of Christ. 

As the mother of John had taken her place among the 
women who followed Jesus in Galilee and ministered unto 
Him of their substance (Luke viii. 8), and journeyed with him 
on his last visit to Jerusalem (Luke xxiii. 55), it is more than 
probable that through her the son came to know more of 
Mary of Magdala whose character he depicts with a master 
stroke; and that other Mary whom he was afterwards to 
honor by a special command. The fulness of his narrative 
(xi.), omitted in the Synoptics, leads to the conviction that he _ 
was well acquainted with the family of Bethany. 

It is not necessary to dwell upon the history of the Last 
Supper, prepared by Peter and John. It is enough, in this 
connection to point out that John was there, as ever, the dis- 
ciple whom Jesus loved, and favored by reclining at the table 
with his head upon the Master’s bosom (xiii. 23). Τὸ him the 
eager Peter makes sigus of impatient questionings that he 
should ask who it was that should betray Him (xiii. 24). He 
returns with Jesus to the Mount of Olives, and is within sight 
or hearing of the conflict in Gethsemane; and when the be- 


The Life of St. John. 17 


trayal is accomplished, after the first moment of confusion, 
with Peter he follows afar off, whilst the others have sought 
safety in flight (xviii. 15). He alone, of all the disciples, fol- 
lows Jesus to the council-chamber, and even to the preetorium 
of the Roman Procurator, and there hears the conversation 
between Jesus and the Roman governor (xviil. 28-38). From 
thence, notwithstanding the sorrows and terrors of that oe- 
casion, buoyed up by that love which is stronger than death, 
he followed, accompanied by a few faithful women, to the 
place of crucifixion, and there he was to be a son to that 
mother who was then left desolate (xix. 26, 27). It would ap- 
pear that the Sabbath which followed, John spent with the 
same faithful believers, and regardless of the denial of Peter 
he does not break his old friendship, and on Easter morning 
they go to visit the sepulchre. To them Mary of Magdala 
first runs with the information that the sepulchre is empty 
(xx. 2); and together they were first to see what the strange 
words meant. John is first at the tomb, but Peter, the less 
restrained by awe, is the first to enter (xx. 4-8). After re- 
maining about Jerusalem for at least eight days, together they 
return to Galilee and seek refreshment in their suspense by 
resuming their former occupation (xxi. 1-3). Here the differ- 
ent characteristics of the two companions shew themselves. 
John is the first to recognize the form of the Lord as seen in 
the morning twilight, and Peter the first to spring overboard 
and swim towards the shore where He stood speaking to them 
{xxi. 5-8). The Gospel closes with a view of the deep aftec- 
tion which united the two disciples. Peter was not satisfied 
with the revelation of his own future, but also desired to 
know that of his friend—“And what shall this man do?” 
(xxi. 18-21). 

The history of the Acts of the ΚΙ ΤΣ proves the two 
friends still united. They were present at the Ascension and 
on the day of Pentecost; together they entered the Temple 
as worshippers (Acts iii. 1), and boldly protested against the 
Sanhedrin (Acts 111.15). John’s views having become greatly 


18 Study of the Gospel of St. John. 


enlarged he receives the Samaritans as brethren (Acts viii. 14). 
We lose sight of him at Jerusalem (Acts vill. 25) after the 
return from Samaria; but he was not there at the time of St. 
Paul’s first visit (Gal. i. 18, 19). Some fifteen years still later 
(A. D. 50) he was at Jerusalem, and with the other Apostles 
considered the difference between the Jewish and the Gentile 
Christians (Acts xv. 6). At this time his reputation was great, 
for Paul speaks of him as being one of the three “pillars” 
of the Church (Gal. ii. 9), while the Scriptures are silent con- 
cerning his work during this period, yet his character, the in- 
terest taken if Paul and Barnabas, and the command given 
to them, would lead to the assumption that he was engaged 
in teaching, exhorting and organizing the Christians of Judea. 
Evidently his life was undergoing a change by being mel- 
lowed, and rising step by step to that high serenity which was 
perfected in the closing period of his life. 


e. The Traditional Period. 


The traditions of a later age, with a more or less show of 
likelihood, come in to fill up that gap which separates John 
from Jerusalem and leaves him at Ephesus. He may have 
been detained in Jerusalem by the sacred trust imposed on 
him by Christ in the case of the Virgin. During his pro- 
longed stay in and around the Holy City he acquired that mi- 
nute knowledge of its topography which marks the Fourth 
Gospel. r 

The date of John’s final departure from Jerusalem is 


unknown. It is also uncertain whether or not he jour-- 


neyed direct to Ephesus. It may be confidently assumed 
that he was not at Ephesus before the work of the Apostle 
Paul had been completed. It may be safely affirmed that 
he ministered at Ephesus during the latter part of his life; 
but what was the extent of his work and the circumstances 
of his outward life, we are hopelessly left in doubt. He is 
described (Eusebius’ Eccl. Hist. B. IIT. C. 31) as a priest wear- 
ing the sacredotal plate, which was the special badge of the 


a sa Lee 


; 
ΡΥ 
\ 


The Life of St. John. 19 


high-priest (Ex. xxxix. 30). On the assumption that he was the 


: author of the Epistles ascribed to him, and also of the Apoe- 


alypse, then the writings imply that certain persecutions, either 
local or general, drove him to Patmos (Rev. i. 9); that the 
seven Churches, of which Asia was the center, were objects 
of his special solicitude (Rev. i. 11); that he encountered un- 
believers in the truth, on which he grounded his faith (1 Jno. 
iv. 1, 2 Jno. 7); and that he was withstood by malicious 
eeards (3 Jno. 10). 

The traditional picture of John δ εξ ἀρὰ both the prob- 
able and the improbable. He is ship-wrecked off Ephesus, 
but arrives in that city in time to check the heresies which 
were being propagated in the Church. About this time he 
numbers among his disciples, Polycarp, Ignatius, Papias and 
others. Afterwards taken to Rome, under Domitian’s perse- 
cution, and there thrown into a cauldron of boiling oil which, 
however, has no powers to do him injury; from there sent to 
labor in the mines of Patmos; returns to Ephesus on the 
accession of Nerva; settles the canon of the Gospel-history, 
and writes his,own to supply what was wanting; meets here- 
sies with the strongest possible protests; through his agency — 
the temple of Artemis is despoiled of its magnificence ; in- 
troduces Jewish mode of celebrating the Easter feast; with- 
out harm drank the cup of hemlock; that when he felt death 
approaching he calmly laid himself down in the sepulchre, 
which had been prepared for him under his own direction, 
and quietly passed away; that after his interment there came 
strange movements in the earth over him, and when the tomb 
was opened it was found to be empty. 

Among the many traditions which cluster around the 
name of John, the three following deserve more than a pass- 
ing notice: Once going to bathe at Ephesus and perceiving 
Cerinthus within, he immediately rushed out crying, “ Let us 
fly, lest even the bath-house fall on us, because Cerinthus, the 
enemy of the truth, is within.” Cerinthus had denied the 
realty of the Incarnation. _ The story was doubtless invented 


20 Study of the Gospel of St. John. 


for the purpose of opposing the views of those who held sim- 
ilar doctrines. 

John, after his return from Patmos, made a tour of the 
cities that he might appoint presbyters. In one of the cities 
his attention was attracted by a lad of noble bearing, whom 
he specially commended to a presbyter for instruction, but 
who neglected him. Soon after the young man went from 
bad to worse, and finally became chief of a set of bandits. 
When the Apostle returned to that city he confounded the 
presbyter by saying, ‘“ Come, restore to me my deposit,” for 
he knew he had received no money from John. He then de- 
manded the young man, but only to receive the story of his 
downfall. The Apostle, without delay, mounted a horse, and 
in haste rode to the region infested by the robbers, and was 
taken by them. When the chief recognized him he turned 
to fly, but the aged Apostle entreated him to stay, and by his 
loving tears and kindly exhortations induced him to return to 
the Church, to which in due time he was restored. 

The third story is that towards the close of his life, when he 
was so infirm that he had to be carried to and from the church, 
and was too weak to preach, at the close of the service he 
would often say no more than this, “Little children, love one 
another.” His hearers having become wearied of this, said 
to him, “‘ Master, why dost thou always say this?” The ven- 
erable Apostle replied, “It is the Lord’s command; and if 
this alone is done, it is enough.” 

The traditions represent the two sides of his character, 
both of which are intense. We have the intensity of action, 
intensity of thought, intensity of love and intensity of hate. 
His love was not only tender, but also keenly spiritual. His 
love of truth and devotion to Jesus were so great that he 
hated lukewarmness, insincerity, falsehood and all other man- 
ner of wrong. He never hesitated to rebuke evil and all 
other opposition to the truth. Yet in these rebukes and stern 
integrity he was ever alive to the wants of humanity, and 
never swerved in his love for the brotherhood of man. 


The Life of St. John. 21 


From one point of view the traditions or stories concern- 
ing him are disappointing. In vain is the effort to separate 
the false from the true. All our conceptions of the Apostle’s 
mind and character must be derived solely from the New Tes- 
tament. There the truest conception is given in the announce- 
ment that he was “the disciple whom Jesus loved;’ who 
possessed a burning zeal for the Master’s glory; the great 
Apostle of Love, not on account of an easy temper, an indefi- 
nite benevolence, or a character soft, yielding and feminine, 
but as one continually growing, more and more, into the 
hkeness of Him whom he tenderly loved. His vision became 
-unclouded in the possession of the Eternal Word, and his re- 
collections of Him who spake as man never spake were acute 
and positive. And thus, near the end of a long and noble 
life he was specially fitted to write that Gospel which has 
been called “the Gospel of Eternity,” and “the Gospel of 
Love,” for, from his early manhood upwards, he had been an 
Apostle; his head had rested on the bosom of the Savior of 
Man; he had stood beside the Cross; had witnessed the 
Ascension; had cherished till her death the mother of the 
Master; had seen the close of the Jewish dispensation, and 
the overthrow of the Holy City, and finally a long life of con- 
templation and an eye-witness of the spreading of the Gospel. 

It is universally conceded that St. John lived to a great 
age, and probably died about the year 100 a. p., and was 
buried at Ephesus. 


22 Study of the (ὐοϑρεῖ of St. John. ve 


CHAPTER IL. 


AUTHENTICITY OF THE FOURTH GOSPEL. 


The Fourth Gospel is one of singular charm and surpass- 
ing value, and must be regarded as one of the main pillars of 
historical Christianity. Indeed Christianity would remain 


were the apostolic authorship, or its credibility, disproved ; 


because, before it was written, the doctrines of Jesus and 
his resurrection had been extensively proclaimed, and churches 
established. But without this Gospel our conceptions of 
Christianity would be materially changed. 


I. SraTEMENT oF Dovusts. 


The genuineness of the Fourth Gospel has not only been 
called in question, but also has been made the battle-ground 
of the New Testament. In the prolonged controversy some 
of the most acute minds in the Christian Church have been 
engaged, and divers schools of thought established. The 
opinions formed upon supposed critical grounds may be 
ranged into four classes, of which the following will serve as 
an abridged expression : 


a. Classes of Opinions. 

First Opinion: “ The Fourth Gospel was written by the 
Apostle John, the son of Zebedee. The statements contained 
in that Gospel are all true; the discourses which the author 
puts into the mouth of Jesus were actually held by him.” 
This is the orthodox and traditional view, and held generally 
by the vast body of Christians, and supported by such crities 
as Godet, Keil, Schanz, Westcott, and others. 

Second Opinion: “The Fourth Gospel is, in fact, by the 
Apostle John, although it may have been revised and re- 


Statement of Doubts. 23 


touched by his disciples. The facts recounted in that Gospel 
are direct traditions in regard to Jesus. The discourses are 
often from compositions expressing only the manner in which 
the author had conceived the mind of Jesus.” This is the 
opinion of Ewald, and in some respects that of Beyschlag, 
Ritschl, Weisse, Sanday, Reuss, and E. A. Abbott. 

Third Opinion: “The Fourth Gospel is not the produe- 
tion of the Apostle John. It was attributed to him about the 
year A.D. 100. The discourses are almost entirely fictitious; 
but the narrative parts contain valuable traditions, ascending 
in part to the Apostle John.” This is the opinion of Renan, 
Weizsaecker, and Michael Nicolas. . 

Fourth Opinion: “* The Fourth Gospel is in no sense the 
work of the Apostle John. And whether, as regards the facts 
or the discourses which are reported in it, it is not a historie 
book; it is a work of the imagination and in part allegorical, 
concocted about the year 150, in which the author has pro- 
posed to himself, not to recount actually the life of Jesus, but to 
make believe in the idea that he himself had formed of Jesus.” 
This constitutes the radical view, and with some variations 
held by Baur, Schwegler, Strauss, Zeller, Volkmar, Helgen- 
field, Schenkel, Scholten, Rénille, Tayler, and Holtzmann. 


b. History of Doubts. 


The first doubts of the authenticity of this Gospel, based 
upon critical grounds, were brought forward in the seven- 
teenth century, in England, by an unknown writer, which 
were refuted by the great scholar, Le .Clere. Anterior, how- 
ever, to this, certain questions arose concerning this Gospel. 
Cerdon, Marcion, the Montanists, and other ancient heretics 
did not deny the authenticity of the Gospel, but held that the 
Apostle was mistaken, or else the Gospel had been interpo- 
lated in those passages which were opposed to their tenets. 

Sometime in the latter half of the second century, a few 
eccentric individuals (there is no ground for supposing they 
constituted a sect) denied the genuineness of the Gospel of 


24 Study of the Gospel of St. John. 


John. They received the nickname of Alogi, which has the 
double signification of “deniers of [the doctrine of |] the Lo- 
gos” and “ men devoid of reason.” Their difficulty with this 
Gospel was solely a doctrinal one. They likewise rejected 
the Apocalypse, and ascribed both books to Cerinthus, a co- 
temporary of St. John; but appealed to no tradition in sup- 
port of their view. 

The next recorded instance belongs to the year 1792, 
when the attack was renewed by Edward Evanson, in a book 
entitled, On the Dissonance of the Four Evangelists. The si- 
lence was again broken in 1820, when Bretschneider, in his 
Probabilid, renewed the assault. His arguments are strong in 
comparison with those of his predecessors. He relies chiefly 
on the strangeness of such language and thoughts as those of 
St. John coming from a Galilean fisherman, and the difference 
between the representations of the person and manner of the 
speech of Jesus given by the Apostle and the Synoptists. The 
Probabilia aroused a multitude of critics who so thoroughly 
replied to it that Bretschneider retracted his opinion, and ad- 
mitted that his objections had been fully answered. 

No other opponent of the genuineness of the Gospel ap- 
peared until 1835, when Dr. Strauss, in his Life of Jesus, re- 
newed the contest. He was answered by Neander, Tholuck, 
Hase, Liicke, and others. Moved by these replies, Dr. Strauss 
retracted his doubts in 1838, but again advanced them in 1840. 


ce. The Tiibingen School. 


Next comes the famous school of Tiibingen, from which 
have been derived all the recent adverse criticism on the Gos- 
pel. The leader of this school was the late Dr. F. C. Baur, a 
man possessed of vast learning, great industry and acute in- 
sight. A characteristic of his criticism is the doctrine of in- 
tention. Thus he ascribes to the New Testament writers a 
special aim, which leads them to exaggerate certain facts, and 
omit or invent others. He seeks everywhere for some party 
_ or private purpose which colors the narrative, and to the au- 





Statement of Doubts. 25 


thor of the Fourth Gospel he ascribes the deliberate purpose 
of passing himself off as the Apostle, in order to impose on 
the Church his doctrine of the Logos. 

The rejection of John’s Gospel by the Tubingen critics 
is a part of their plan in the attempted reconstruction of 
early Christian history. They declare there was a radical 
difference and hostility between the Jewish and Gentile types 
of Christianity,—the one led by Peter at the head of the 
original disciples, and the other party that adhered to Paul. 
Several books of the New Testament they ascribe to the 
effort, made at a later day, to bridge over this gulf; and 
the Fourth Gospel is a product of this pacifying tendency,— 
affirming it to have been written about the middle of the sec- 
ond century, by a Christian of Gentile birth, who assumed 
the name of John in order to give an apostolical sanction to 
his production. 

Holtzman, one of the leading exponents of the Tiibingen 
school has recently (1885) given the following reasons for 
his views: The prologue contains the only passage in the Gos- 
pel which treats of the pre-existence and eternal being of 
Jesus, and differs wholly in tone from the Synoptic Gospels. 
The historic element, in John, yields to the supernatural and 
philosophic one. New historic facts are introduced, besides 
characters, places and situations which are not in the first 
three Gospels. In John the scene of Christ’s labor is laid 
chiefly at Jerusalem, but in the Synoptics around Galilee. 
Important events recorded in the first three Gospels are 
omitted by John, such as the Temptation, the Sermon on 
the Mount, the Transfiguration, and many miracles relating 
to demoniacal possessions. The Synoptics give but one year 
for the public life of Jesus, while John requires more. The 
events in the Fourth Gospel are for the sake of introducing 
the conversations, not for their own sake, as in the Synop- 
tics. John’s Christ teaches in allegories instead of popular 
parables. The teachings of Jesus in the first three Gospels 
bear immediately on earthly life and human conduct, and 


20 Study of the Gospel of St. John. 


that in John on more ideal themes. In the Synopties Jesus 
teaches moral truth; and in John, he inculcates faith in him- 
self. In John there is no development in the ideas of Jesus, 
or only trace of growth and struggle; for all is in broad con- 
trast of light and shadow, of good and evil, and lacking that 
variety of earthly color which is found in the other narrations. 
The Synoptics are a collection of single, scarcely connected 
facts, while John’s is a connected whole, and filled with a spir- 
itual life, searcely to be found in the others. 

Holtzman thinks these contrasts are so difficult to explain 
that the easiest way out is to suppose the Fourth Gospel not 
the work of an apostle, but the fruit of a long development 
_of Grecian thought. However, Holtzman ends by declaring 
that, owing to the variety of views still existing among the 
ablest critics, the.problem of the Fourth Gospel is more and 
more an open question. 

The constant shifting of the date of the Gospel, by the 
destructive critics, must even present an alarming state of af- 
fairs to that school. There is now a general agreement that 
the very late date assigned by Baur and Schwegler—some- 
where between the years 160 and 170 a. D.—can not be main- 
tained. Scholten and Zeller retreat to 150; Hilgenfeld goes 
back to 130 or 140, being at last constrained to admit its use 
by Justin Martyr; in the first volume of his History of Jesus 
Keim, with great confidence, placed it between the years 110 
and.115, but soon perceiving the fatal consequences of such 
an admission, in the last volume, and in the abridged edition 
of his work, he goes back to the year 130; Dr. Schenkel, al- 
though contributing nothing new on the subject, says, “‘ From 
the fact that the Alexandrian Gnostics were acquainted with 
this Gospel about the year 120-130, we are justified only in 
concluding that it was written at least some years earlier (110- 
120).” Character of Jesus, Vol. I. 

It is thus seen that there has been an enforced shifting of 
the date of the Gospel of John to the earlier part of the sec- 
ond century. This presents serious difficulties on the suppo- 


ti4 bie 4 


Statement of Doubts. 27 


sition that the Gospel is spurious. Upon the weight of the 
uniform tradition that St. John spent the latter part of his 
life in Asia Minor, and died about the year 100 a. p., how 
could a spurious Gospel, so peculiar and different from the Syn- 
’ optics, and so utterly unhistorical, as it is claimed, have gained 
currency as the work of an apostle both among the Christians 
and the Gnostic heretics, if it originated only some thirty 
years after St..John’s death, when there were still living so 
many who must have known whether he wrote such a work 
or not? 

An attempt has been made to obviate this difficulty by 
denying that the Apostle John was ever in Asia Minor. 
This view, originated ἴῃ: 1840 by Liitzelberger, a very wild 
writer, has been revived by and found strenuous advocates in 
Keim, Scholten, and others, though rejected and fully refuted 
by critics of the same school, as Hilgenfeld ; Baur and Strauss 
deemed it unworthy of notice. The historic evidence is de- 
cisively against it, and to attempt to support it by merely ar- 
bitrary conjectures, as Scholten does, leaves the impression 
that the writer has become desperate in defending his cause. 


d. Position of Renan. 


Renan, differing from the Ttibingen school, affirms that 
he is “convinced that the Fourth Gospel has an actual con- 
nection with the Apostle John, and that it was written about 
the end of the first century,” (Life of Jesus, Preface xv.) I 
“hold that the Fourth Gospel was not written by John him- 
self, that it was for a long time esoteric and secret in one of 
the schools which adhered to John. To penetrate into the 
mystery of this school, to learn how the writing in question 
was put forth, is simply impossible” (p. 315). ‘ This question 
of the authorship of the Fourth Gospel is assuredly the most 
singular that there is in literary history. I know of no ques- 
tion of criticism in which contrary appearances are so evenly 
balanced and which hold the mind more completely in sus- 
pense. . . . One of two things must be true; either the 


28 Study of the Gospel of St. John. 


author of the Fourth Gospel is a disciple of Jesus, an intimate 
disciple, and belonging to the oldest epoch ; or else the author 


has employed, in order to give himself authority, an artifice. 


which he has pursued from the commencement of the book 


to the end, the tendency being to make believe that he was a 


witness as well situated as it was possible to be to render a 
true account of the facts. . . . Hither we must acknowl- 
edge John, son of Zebedee, as the author of the Fourth Gos- 
pel, or regard that Gospel as‘an apocryphal writing composed 
by some individual who wished to pass it off as a work of 
John, son of Zebedee” (p. 818). “ The author of the Fourth 
Gospel was assuredly a personage of the first order.” (Pre- 
face xxix). ‘There is one thing, at least, which I regard 
as very probable, and that is, that the book was written be- 
fore the year 100; that is to say, at a time when the Synop- 
tics had not yet a complete canonicity.” (Introduction xlv.) 


The above extracts, which might be further extended, are’ 


taken from the thirteenth edition of Renan’s Life of Jesus. 
The admissions cited, and the fact that Renan bases his Life 
of Jesus on the Fourth Gospel, should have placed him in that 
class which admits the Johannine authorship, but affirms that 
it has been revised and retouched by a later hand. “In this 
category Renan placed himself in the first edition of his Life 
of Jesus. It would be much easier to believe the latter than 
to assume the opinion afterwards embraced by Renan. He 
does not produce arguments to prove his assumptions, but 
proceeds upon the idea that they are true, and must be ac- 
cepted. To receive the views as held by Renan requires many 
suppositions, much imagination and a degree of credulity 
hardly admissible. It is not tenable that the Gospel was kept 
secret. The intelligence of the Christians, at that period, 
would not permit of a forgery. 

The extreme views put forth by Baur and his disciples, 
the more moderate tone of Renan, and the discussions engen- 
dered thereby have resulted favorably to the opinion of the 
Johannine authorship of the Fourth Gospel. 


Aa 


Historical Evidences. 29 


Having presented a resumé of the adverse criticisms con- 
cerning the authenticity of the Fourth Gospel, our attention 
is next drawn to the evidences of its credibility. 


11. Histrorrcan Evipencss. 


In considering the historical evidences for the Johannine 
authorship of the Fourth Gospel, it is necessary to bear in 
mind that it is agreed by all who maintain this position that 
the book was written towards the close of the first century, 
and at a time when the Synoptic Gospels had gained general 
currency; also, that the substance of its record deals with 
problems which belong to the life of the Church, and to a 
faith more fully developed. 

The theological literature of the Christian Church prac- 
tically begins with Ireneeus, Clement of Alexandria and Tertul- 
han, which writers use the Four Gospels as fully and as de- 
cisively as any modern author. What remains of the letters, 
apostolic treatises and fragments—few in number—that rep- 
resent the earlier literature of the second century, give very 
little scope for the direct use of the New Testament. 

Regarding these ancient testimonies there is one point, 
too frequently overlooked, upon which special stress should be 
laid, and that is, the main evidence for the genuineness of the 
Gospels is of an entirely different character from that adduced 
to prove the authenticity of any classical work. It is not 
the testimony of a few eminent Christian writers to their pri- 
vate opinions, but the evidence which they aftord of the whole 
body of Christians; and this respecting books in which they 
were deeply interested: and such books as were the very foun- 
dation of that faith which separated them from that world 
which exposed them to hatred, scorn, and persecution, and 
which often demanded the sacrifice of life itself. 

It should also here be noticed that the greater the differ- 
ences between the Gospels, real or apparent, the more difficult 
it must have been for them to gain that universal reception, 
which, all critics affirm, was accorded them during the last 


30 Study of the Gospel of St. John. 


quarter of the second century, unless they had been handed 
down as genuine from the beginning. This observation ap- 
plies peculiarly to the Fourth Gospel as compared with the 
Synoptics. 

Nor should it be overlooked, for it is a matter of great 
significance that Eusebius, who had access to many works now 
lost, in his eclesiastical History, speaks without reserve of 
the Fourth Gospel as the unquestioned work of St. John. If 
there had been any doubts among the Christian writers, prior 
to his time, he certainly would have noticed them, for he has 
quoted the criticisms of Dionysius of Alexandria on the 
Apocalypse. . 

The unanimity of the churches during the second half of 
the second century, although widely separated, in the accept- 
ance of the Fouth Gospel, as the production of St. John, is such 
an inexplicable fact—supposing it to have been forged—that 
some of the destructive critics have resorted to the assumption 
that the early Christians were not critical and accepted as au- 
thentic any writing which seemed edifying, without an ex- 
amination of its authority. Thisis a mere assumption contra- 
dicted by the facts in the case. In the preface to his Gospel 
St. Luke assumes the critical position, rejecting the false and 
retaining the true. He affirms that many had taken in hand 
to set forth the things believed in by the Christians, and that 
“certainty”? might be known he would write in order the 
things wherein Theophilus had been instructed. What was 
this but a critical purpose to separate the uncertain and doubt- 
ful accounts of Jesus from those well-ascertained and verified? 
This gives sanction to the idea that critical judgment was ex- 
ercised in the Apostolic Church, and that influence must have 
produced an effect in the succeeding age. 

It is a well-known fact that many apocryphal and doubt- 
ful Gospels were in circulation at the beginning. Instead of 
being hostile to Christ they were zealous: to exalt him to the 
utmost,—to heap miracle on miracle; to paint the lily, and 


add ἃ perfume to the violet. Love for Christ might have re- ὦ 


Indirect Evidences. S31 


tained them, but’ the sense of truth rejected them. If, as it 
has been so confidently asserted, the critical faculty at first 
was absent, and only blind feeling existed, why were all these 
well-meant but spurious narratives excluded, one after the 
other, from the received Scriptures? What has become of the 
“ Gospel of the Infancy,” ascribed to the Apostle Thomas ; 
the ““ Protoevangelium,” ascribed to James, brother of the 
Lord; the “ Gospel of the Nativity of Mary ;” the “ Gospel 
of Nicodemus,” and the ‘‘ Gospel to the Hebrews,” which 
once had high authority? The Churches rejected them one 
by one by that sense of truth which was just as much an ele- 
ment of primitive Christianity as the spirit of love; the spirit 
of truth which Jesus promised should he grven his disciples, 
and which should “take of his, and show to them.” 
The earliest historical evidence, subsequent to the New 
Testament itself, must be found in the remains of Christian 
literature belonging to the first three-quarters of the second 
century. These are scanty and of such a character that defi- 
nite references to the Gospels must not be expected, save what 
actually occurs therein. A few letters, such as the Epistle of 
Clement of Rome to the Corinthians, the Epistle ascribed to 
Barnabas, the short Epistle of Polyearp to the Philippians, 
the Epistles attributed to Ignatius, the Shepherd of Hermias, 
the Clementine Homilies, and the writings of the Apologists, 
Justin Martyr, Tatian, Theophilus, Athenagoras, and Her- 
mias constitute nearly all the literature of that period which 
has been preserved. The nature of the writings of the Apol- 
ogists hardly admit of the Gospels being mentioned by name. 


1. Inovrrect EvipENces oF THE AUTHENTICITY OF THE FouRTH 
GOSPEL. 


Proceeding to the historical evidence of the genuineness 
of the Fourth Gospel the following points must be con- 
sidered : 

a. The attestation to this Gospel which has come down 
to us appended to the book itself. 


92 Study of the Gospel of St. John. 


b. The testimony derived from the Apostolic Fathers. 

c. The testimony of the Primitive Fathers. 

d. The use of the Gospel by the various Gnostie sects. 

e. The use of the Gospel by Celsus, an opposer of Chris- 
tianity. 

The above enumeration would necessarily present an un- 
broken line of evidence. This would not be necessary in or- 
der to prove the genuineness of the writing. Even if the 
line should be broken, the universal acceptation of the Gospel 
during the last quarter of the second century, would prove 
its existence in a previous period. The line of evidence, 
however, is a remarkable one, and one of great strength, when 
the object of the early documents is considered. 


a. The Testimony Appended to the Gospel. 


The first and earliest external evidence of the genuine- 
ness of John’s Gospel is attached to the writing itself, and is 
found in all the copies which have been preserved, whether 
in the original or in ancient versions. It is true that the last 
verse of this Gospel (xxi. 25), according to Tischendorf, is 
written in a different hand in the Codex Sinaiticus, though 
by a contemporary scribe. On the palsographical question, 
however, Tregelles does not agree with him. In many copies 
it is said in a note that this verse has been regarded by some 
as a later addition. 

The Gospel concludes at the middle of the twenty-fourth 
verse of the twenty-first chapter. The last three verses of the 
chapter read thus: “ This report therefore went abroad among 
the brethren, that this disciple was not to die. And yet Jesus 
did not say to him, He will not die; but, If it be my will that he 
remain till I come, what is it to thee? This isthe disciple who 
testifieth of these things, and hath written these things.” Here 
the author of the Gospel concluded. The addition is, “And 
we know that his testimony is true. And there are also many 
other things which Jesus did; and if they were to every one 
written, I suppose that not even the world itself could contain 


Indirect Evidences. 33 


the books that would be written.” Canon Westcott makes 
the Gospel end with the close of the twenty-third verse, and 
on the twenty-fourth and twenty-fifth verses remarks, ‘‘ These 
two verses appear to be separate notes attached to the Gospel 
before its publication. The form of verse twenty-four, con- 
trasted with that of xix. 35, shews conclusively that it is not 
the witness of the Evangelist. The words were probably 
added by the Ephesian elders, to whom the preceding narra- 
tive had been given both orally and in writing. The change 
of person in verse twenty-five (J suppose compared with we 
know) marks a change of authorship. It is quite possible that 
this verse may contain words of St. John (comp. xx. 30) set 
here by those who had heard them.” Comments in loco. 

In the phrase, ‘we know that Ais testimony is true,” we 
have either a real or forged attestation to the genuineness of 
the Gospel. If the Gospel had been forged at a period later 
than that of St. John, what possible credit could its author 
have supposed would he given to an anonymous witness? A 
forger would have named his pretended authority. The at- 
testation clearly presupposes that its author was known to 
those who first received a transcript of the Gospel. Upon 
this point Norton observes, “According to ancient accounts, 
St. John wrote his Gospel at Ephesus, over the church in 
which city he presided during the latter part of his long life. 
It is not improbable, that, before his death, its circulation had 
been confined to the members of that church. Thence copies 
of it would be afterwards obtained; and the copy for tran- 
scription was, we may suppose, accompanied by the strong 
attestation which we now find, given by the church, or the 
elders of the church, to their full faith in the accounts which it 
contained, and by the concluding remark made by the writer 
of this attestation in his own person.” Grenuineness of the 
Gospels, p. 461. 

It is further to be ae that the language is different 
‘from that of John, and was at first probably written a little 


34 . Study of the Gospel of St. John. 


separate from the text, and ata ey early period became in- 
corporated into it. 


b. The Testimony of the Apostolic Fathers. 


The Apostolic Fathers is a name giyen to certain writers 


who were disciples of and communed with the Apostles. 
Those generally included under the title are Clement of 
Rome, Ignatius, Polycarp, Barnabas, and Hermas. Some- 
times the name is extended to Papias of Hierapolis and the 
author of the Epistle to Diognetus. The writings ascribed 
to these men are among the earliest utterances of the Christian 
faith. With the exception of the Shepherd of Hermas, they 
are of the nature of occasional productions. They contain 
no attempt to formulate the truths of Christianity, but breathe 
a spirit of deep piety. There are but few references to the 
New Testament in them, and very few quotations. 

The Epistle of Clement to the Corinthians probably an- 
tedates the Gospel of John, although it shows traces of the 
thought which is characteristic of that book. The Epistle of 
Barnabas (A. p. 120-130) offers some correspondences and 
more contrasts with the teachings of St. John. Keim, al- 
though denying the authenticity of the Gospel, admits the 
probability that Barnabas refers to it. The Letters ascribed 
to Ignatius certainly fall within the first half of the second 
~ century, and they contain allusions to and adaptations of this 
Gospel which can not seriously be considered doubtful. 
Among the more direct passages may be cited those which 
state that the true meat of the Christian is the “bread of 
God, the bread of heaven, the bread of life, which is the flesh of 
Jesus Christ,” and his drink is “ Christ’s blood, which is love 
incorruptible” (Rom. vii. comp. John vi. 82, 51, 53). Again: 
“The Spirit is not led astray, as being from God. For it 
knoweth whence it cometh and whither it goeth and testeth that 
which is hidden (Philad. vii.; comp. John iii. 8, xvi. 8). 
This coincidence with John 111. ὃ, is too strong to be ac- 
cidental; for the application in the Gospel is natural, while 
that in Ignatius strained and secondary. And again the 


eS eo 


Indirect Evidences. 35 


words “being himself the door of the Father” (Philad. ix.) 
is probably an allusion to John x. 9. 

The decisive testimony, however, of the Apostolic 
Fathers, to the authenticity of John’s writings, belong to 
Polycarp and Papias. The Apostles appointed Polycarp a 
bishop of the church in Smyrna. Recent investigations, inde- 
‘pendent of all theological interests, have fixed his martyrdom 
in 155-6 a. ν. (Lightfoot, Contemporary Review, 1875, p. 838), 
having been a Christian eighty-six years, and consequently 
having been alive during the greater part of St. John’s resi- 
dence in Asia. There is no good reason for questioning the 
statement that he associated with the Apostles John, Andrew 
and Philip. Irenzeus, who had seen him in his youth, says, 
“Tecan tell the place in which the blessed Polyearp sat and 
taught, and his going out and coming in, and the manner of 
his life, and the form of his person, and the discourses he 
made to the people, and how he related his conversation with 
John and others who had seen the Lord,” (Letter to Florinus). 
One short letter of Polycarp has been preserved, and in it 
there is a striking passage taken from I. John: “For whoso- 
ever does not confess that Jesus Christ is come in the flesh, 
he. is Antichrist, (Philippians vii.,; comp. I John iv. 2, 8). 
This is an exact reproduction of St. John’s thought in com- 
pressed language which is all borrowed from him. He places 
St. John’s words, so to speak, in a popular formula. It is 
admitted that the Gospel of John was written by the same 
one who penned the First Epistle of John. <A testimony to 
one is necessarily a testimony to the other. Now the ex- 
ternal evidence of the genuineness of this Epistle is very 
weighty. Not only have we the quotation from Polycarp, but 
Papias also ‘‘ uses testimonies from the first Epistle of Johw’ 
(Eusebius Lecel. Hist. Ὁ. 111. ὁ. 89), and frequently cited by 
Treneus. 

The testimony of Papias to St. John’s Gospel, is like that 
of Polycarp, secondary and inferential. According to Ire- 
neus, Papias was a htarer of John and a companion of 


80 Study of the Gospel of St. John. 


Polycarp (Eusebius Hecl. Hist. Ὁ. 111. c. 39). In the preface 
to his “ Exposition of Oracles of the Lord,” Papias does not 
say he saw or heard any of the Apostles, but that he had 
received the things concerning the faith from those who 
were well acquainted with them, and of them he made dil- 
igent inquiry concerning all that they had related. He 
thus attempted to illustrate the Sacred Records by such in- 
formation as could be obtained from the earliest disciples. 
The use of the first Epistle of John, by Papias, points to his 
acquaintance with the Gospel. There are also several mi- 
nute details in the fragment of Papias’ preface, which tend 
in the same direction. Also, a remarkable tradition found 
in a preface to a Latin MS. of the Gospel, which assigns 
to Papias an account of the composition of the Gospel sim- 
ilar to that given in the Muratorian fragment (Canon of N. T. 
p. 76). 

In close connection with Papias stand “the elders” quoted 
by Ireneeus, among whose words is a clear reference to St. 
John (Jren. v. 36): “for this reason (they taught) the Lord 
said, There are many mansions in my Father’s house” 
_ (comp. John xiv. 2). Although the quotation is anonymous, 
yet it is taken from a writing, and the context makes it highly 
probable that the passage is from Papias’ “ Exposition.” 

The main value of the testimony of Polycarp and Papias 
lies in the fact that they represent what may justly be termed 
a School of St. John. While it is possible that Papias never 
saw John, yet he had a strong point of connection with the 
Apostolic body, for, at Hierapolis, he conversed with two 
daughters of the Apostle Philip (Eusebius cel. [Tist. v. iii. ¢. 
39), and had studied with Polycarp. 

The anonymous author of the Epistle to Diognetus re- 
fers to John (I. John iv. 9, 10, 16, 17,19), in the following 
passage: “For God loved mankind . . . . to whom he 
sent his only begotten Son, to whom he has promised a king- 
dom in heaven, and will give it to them that love him. And 
when you know him, with how great joy will you be filled? 


Indirect Evidences. ah 


And how will you love him, whoso loved you before? And 
having loved him, you will “ἢ an imitator of his goodness.” 
This testimony is aK: the same nature as that of Polycarp and 
Papias. 

It would appear that the Shepherd of Hermas quotes 
from the Fourth Gospel in the following passage : “The gate 
is the only way of coming to God. For no man shall go to 
God, but by his Son,” (Sim. ix. 12; comp. John xiv. 6). 
The whole third command in Hermas and the Epistles of St. 
John might well be compared together. It is more than 
probable that he had read the Apocalypse, for he imitates it. 


ce. Testimony of the Primitive Fathers. 


The first half of the second century presents us with a 
name deserving of special mention. Justin Martyr was born 
about the year 89, and was thus a contemporary of the 
Apostle John. His acquaintance with the church was very 
extensive. His writings consist of his Apologies, addressed 
to the Roman ΠΣ the Senate and the people, written 
about the year 140, and a dialogue in defense of Christianity 
with Trypho the Jew, written escuela later. Justin was 
one of the earliest and ablest of Christian apologists, and it 
is as such and not as a theologian he is to be considered. 
He defended Christians, not Christianity. In his time there 
was a Jewish reaction against Christianity, which found its 
expression in the formal curses of the synagogue, in the dis- 
semination of atrocious slanders against the Christian life, 
and in the bloody persecution of the Christians by the ring- 
leaders of the Jewish revolt under Hadrian. The Jewish 
rabbis forbade all religious discussions with Christians. But 
these dangers to which the infant Church was exposed were 
of far less significance than those which threatened from the 
antagonism of heathendom. It was a time when the Chris- 
tian was put on the defensive, and Justin’s education pecu- 
larly fitted him for the work, and the influence of his writ- 
ings may be traced in those of Tatian, Irenzus, Minucius 


oop. 7. Siudy of the Gospel of St. John. 


Felix, Tertullian, and Theophilus, who transcribe, translate, 
and imitate passage after passage. 

Justin’s First Apology is a noble appeal for liberty of 
conscience, a manly protest against persecuting Christians as 
Christians, and a lofty vindication of the character of the 
Christian religion. The Second Apology, much shorter, re- 
pels the mockery of the heathen enemies of Christianity, 
gives the reasons why the Christians complained of persecu- 
tion, and why God did not interfere in behalf of His people. 
In the Dialogue with Trypho the prejudices of the Jews are 
correeted, the doctrine of Christ’s incarnation and redemp- 
tion through him proved by reference to prophecy, and the 
Christians shown to be the true spiritual Israel. 

As Justin addressed the enemies of the Church, he would 
not appeal for proofs to the New Testament, and in giving ac- 
count of the Christian doctrines he would use such statements 
as would bear directly upon the points he presented. In his 
writings he speaks of “Memoirs,” or “Memorabilia” of 
Christ, and of these he commonly mentioned the “ Memoirs 
made by the Apostles which are called Gospels.” From these 
he quotes as the authentic and recognized sources of knowl- 
edge reflecting the life and teachings of the Savior. There is 
no citation by Justin, from the “ Memoirs,” which is not 
found in the canonical Gospels. He cites our present canon, 
and particularly the Four Gospels, continually, about two 
hundred times. From all of his works there might be ex- 
tracted almost a complete life of Christ. 

The first obvious and striking passage to be noted in 
which Justin makes use of the Fourth Gospel, is that recorded 
in the sixty-first chapter of his First Apology: “ For Christ 
also said, Except ye be born again, ye shall in no wise enter 
into the kingdom of heaven. But that it is impossible for 
those who have once been born to enter into the wombs of 
those who brought them forth, is manifest to all” (comp. 
John iii. 3-5). This passage is so characteristic of the Gospel 
of John that it is precluded from being attributed to any 


Indirect Evidences. 39 


other source. It will be observed that the conclusion in the 
passage, by Justin, is evidently intended as an observation of 
his own, but it breaks the connection in which it stands. In 
John, on the other hand, it is a logical part of the discourse 
between Jesus and Nicodemus. ‘To affirm that the author of 
the Fourth Gospel, in this instance, as has been claimed, bor- 
rows from Justin, is to do violence to the ordinary use of lan- 
guage. Justin puts the concluding part forth as a serious 
proposition which, as it stands, is idle and betrays its non- 
originality. 

Justin’s views of the doctrine of the Logos were more 
or less influenced by Philo and the Alexandrian philosophy, 
but the doctrine of the Incarnation was utterly foreign to that 
school, and could only have been derived from the Gospel of 
John. T'requently he speaks in language similar to that of 
John (i. 14) of the Logos as “made flesh,” or as “the Logos 
himself who took form and became man” (First Apol. ¢. 5, 
&¢.). With reference to the deity of the Logos and his instru- 
mental agency in creation note especially, “ through him God 
created all things (2 Apol.¢.6: comp. John i. 1-3). It is 
known that the Fathers who immediately succeeded Justin, 
as Theophilus, Ireneeus, Clement, and Tertullian, founded 
their doctrine of the Incarnation of the Logos on the Fourth 
Gospel, the presumption is that Justin did the same. Canon 
Westcott admits that “the Synoptics do not anywhere declare 
Christ’s pre-existence ” (Introduce. Gospel St. John, p. |xxxiv.). 
Justin could only have relied on John for this doctrine. 
Again: “That Christ is the first-born of God, being the Lo- 
gos of which every race of men have been partakers (1 Apol. 
ὁ. 46: comp. John i. 4, 5,9), we have been taught and have de- 
clared before.” 

In one place Justin appears to refer to the ‘“ Memoirs” 
as the source which he, as well as other Christians, had learned 
that Christ as the Logos was the “only-begotten”’ Son of 
God, a title applied by John alone of all the New Testament 
writers: “For that he was the only-begotten of the Father 


40 Study of the Gospel of St. John. 


of the universe, having been begotten by him in a peculiar 
manner as his Logos and Power, and having afterwards be- 
come man through the virgin, as we have learned from the 
Memoirs,” (Dial. c. 105; comp. John i. 14, 18; in. 16, 18). 
This passage is a part of a very long comparison instituted 
between the twenty-second Psalm and the recorded events of 
Christ’s life. The argument would be that the “ only-begot- 
ten”(Ps. xxi. 20, 21) of the Psalm referred to Christ, which 
might be fully appreciated by Trypho, and perfectly valid 
from Justin’s point of view. 

In the Dialogue (c. 88) Justin cites as the words of John 
the Baptist: “1 am not the Christ, but the voice of one ery- 
ing” (comp. John i. 20, 23; .111. 28). The declaration, “I am 
not the Christ,” and this application to himself of the lan- 
guage of Isaiah (Isa. xl. 3), are attributed to the Baptist only 
in the Gospel of John. Hilgenfeld here recognizes the use 
of this Gospel. 

Justin uses the following peculiar language: “The Apos- 
tles have written” that at the baptism of Jesus, ‘“‘as he came 
up from the water the Holy Spirit, as a dove, lighted upon 
him,” (Dial. c. 88). The descent of the Holy Spirit as a dove 
is mentioned only by Matthew and John (Matt. i. 16; John 
i. 82, 33). This is the only place in ee pein uses the ex- 
pression, “the Apostles have writteu.’ 

These references can be farther extended, but the passages 
cited will give sufficient evidence that they are not accidental 
agreements. Then the universal reception of the Four Gos- 
pels in the time of Irenzus is a strong presumption that Jus- 
tin’s ““ Memoirs” were the same books, is decidedly confirmed 
by the evidences of his use of the Fourth Gospel. 

The fragments of Christian literature that have come 
down to us from the second half of the second century, afford 
both positive and presumptive proof of the authenticity of the 
Fourth Gospel. The first distinctive declaration that the 
Apostle John was its author, comes from Theophilus, bishop 
of Antioch, a. p. 169-181. In his work to Autolycus, he de- 


Indirect Evidences. 41 


scribes John’s Gospel as a part of the Holy Scriptures, and 
John himself as a writer guided by the Holy Spirit, for he de- 
clares, “The Holy Scriptures teach us, and all-who were 
moved by the Spirit, among whom John says, ‘In the begin- 
ning was the word (or Logos), and the word was with God,’ ” 
(Lib. ii. c. 22). Jerome states that Theophilus composed a 
commentary on the Gospel, in which he handled their con- 
tents synoptically. As Jerome appears to have been thor- 
oughly acquainted with the work, there is no just reason for 
questioning his statement. 

The testimony of Tatian, the Assyrian, a disciple of Jus- 
tin, must be regarded as decisive. Even the extreme critics, 
Baur and Zeller, conceded that in his apologetic treatise, the 
Oratio ad Graecos, written about the year 170, he quotes re- 
peatedly from the Gospel of John. Tatian’s literary activity 
is placed at a.p. 155-170. He composed a harmony of the 
Four Gospels which he called the Diatessaron (i. 6. “ the Gos- 
pel made out of Four”). This fact is attested by Eusebius, 
who says, “The Diatessaron is still in the hands of some,” 
(Heel. Hist. B. iv. e. 29); and Theodoret, in his work on Here- 
sies (HZaer. Feb. i. 20), says he found more than two hundred 
copies of the work in his diocese, and for it substituted copies of 
our Four Gospels. He further tells us that Tatian had “ cut 
away the genealogies and such other passages as show the 
Lord to have been born of the seed of David after the flesh.” 
Notwithstanding this mutilation the work appears to have been 
very popular in the orthodox churches of Syria, where it was 
used as a convenient compendium. Ephraem, the deacon of 
Edessa, who was a celebrated Syrian Father, and died in the 
year 373, wrote a commentary on it. In an apocryphal Syriac 
work, entitled Doctrine of Addai, written about the middle 
of the third century, it is represented that the Christians of 
Edessa come together “to the prayers of the service, and to ~ 
(the reading of) the Old Testament and the New of the Dia- 
tessaron.” Hphraem’s Commentary on the Diatessaron still 
exists in an Armenian Version of the Syriac, of the fifth 


42 Study of the, Gospel of St. John. 


century.- It agrees with what is known of Tatian’s, in omit- 
ting the genealogies, and in beginning with the first verse of 
John’s Gospel. It presents some very ancient various read- 
ings, which accord remarkably with those of Justin Martyr. 

So difficult and laborious a work as the Diatessaron 
would hardly have been undertaken, except to meet a want 
which had been widely felt. It implies that the four Gospels 
were used and recognized by those for whom it was intended as 
authoritative. There is another very important fact: as Ta- 
tian was a disciple of Justin Martyr, it is just to assume that 
the Harmony represented the set of books called by Justin 
“Memoirs,” or ‘‘ Memorabilia” of Christ. 

Among the noted Fathers was Ireneeus, a Greek, born in 
Asia Minor about a. p. 140, Bishop of Lyons in France, in 
178, and possessed οἵ ἃ wide acquaintance with the Church 
both in the East and the West. In his youth he had con- 
versed with the aged Polycarp, and retained a vivid recollee- 
tion of the person and words of that remarkable man. He 
testifies of the universal acceptance of the four Gospels, and 
argues there could have been no more nor fewer than four 
(Lib. iii. c. 11). In a fragment, from Irenzeus is the following 
passage relating to John’s Gospel: “John, the disciple of the 
Lord, being desirous by declaring the Gospel to root out the 
error that had been sown in the minds of men by Cerinthus, 
and a good while before by those who are called Nicolaitans, 

that he might confute them, and satisfy all that there 
is one God who made all things by his word; and not, as 
they say, one who made the world, and another the Father of 
the Lord; and one the Son of the Creator, and another from 
the super-celestial places, even Christ, who they say also con- 
tinued ever impossible, who descended upon Jesus the Son of 
the Creator, and fled away again into his pleroma (or fulness) : 

the disciple therefore of the Lord, willing at once to 
cut off these errors, and leave a rule of truth in the Church; 
that there is one God Almighty, who by his word made all 
things visible and invisible; declaring likewise, that by the 


Ὗ 


Indirect Evidences. : 43 


Word, by which God finished the Creation, by the same also 
he bestowed salvation upon those men who are in the crea- 
tion; he thus begins in his doctrine, which is according to 
the Gospel: ‘In the beginning was the Word,’” (Lardner’s 
Credibility of the Gospels, vol. II. p. 296). 

It may be seen that Irenzeus expresses himself clearly 
and positively. To assume that John’s Gospel was made 
known during Ireneus’ lifetime, or at least a short time be- 
fore, draws heavily upon one’s credulity, and violates the 
entire spirit of the writings of this Christian Father. The 
evidence of Ireneus affords strong probability that Polycarp 
was acquainted with the Fourth Gospel. If the Apostolic 
Fathers knew nothing of this Gospel, why should those who 
immediately followed them have become so imbued with it? 

There is a fragment entitled On the Resurrection, which 
belongs to the time of Justin Martyr, and in it we read, “ The 
Logos of God, who was (or became) his Son, came to us 
clothed in the flesh, revealing both himself and the Father, 
giving to us in himself the resurrection from the dead and 
the eternal life which follows,” (c. 1. comp. Jno. i. 1, 14; xiv. 


“Ὁ xi. 25, 26). The allusions to John’s Gospel are unmis- 


takable. 

Claudius Appollinaris, bishop of Hierapolis in Phyrgia, 
A. D. 166, in a treatise on the Paschal Festival, refers to the 
apparent difference between John and the Synoptic Gospels 
as to the time of the death of Jesus. Relying on the Gospel 
of John, Appollinaris held that it was on the day on which 
the paschal lamb was killed, the 14th of Nisan; while his op- 
ponents, appealing to Matthew, maintained it was on the day 
following. In the same work, he also refers to the piercing 
of Jesus’ side and the effusion of water and blood, which is 
only mentioned by John (xix. 34). 

Other references might be made, especially from Melito, 
bishop of Sardis (A. p. 165), in his work on Incarnation; The 
Epistle of the Churches of Vienne and Lyons (a. p. 177); Athe- 
nagoras, the Athenian (A. p. 176) in his Plea for Christians ; 


+4 Study of the Gospel of St. John. 


the Muratorian Canon (a. ν. 170) and a few others, but this 
must be deemed sufficient. / . 
From the year A. p. 180 the Fourth Gospel has been con- 
tinually quoted and referred to by all the great writers of the 
close of the second and beginning of the third century, among 
whom may be mentioned Clement of Alexandria, Tertullian 
of Carthage and Origen. None of these eminent theologians 
express any doubt concerning the authorship of the Gospel, 
and so numerous are their quotations from it, that were it 
lost, it might almost be re-constructed from their writings. 
It is in evidence that near the close of the second century the 
Fourth Gospel was not only received by the Church, but it 
was also widely disseminated, which could not have been true, 
had it not also been generally Known prior to that time. Or- 
igen was the greatest scholar of that age, and one of the most 
distinguished of any age,and the most prolific writer of the 
ancient church. If there had ever been any doubts as to the 
authenticity of John’s Gospel, it could not have escaped his 
knowledge. Born in the year 185 of Christian parents, from 
his birth to his death by martyrdom, in 254, he lived under 
the influence of the Christian religion and breathed its spirit. 
Of all men he would be most likely to know the history of 
the Gospel of John, and he, accepts its genuineness without 
a shadow of a doubt. So great were his attainments that 
he has been called “Τὴ Father of Biblical criticism and ex- 
egesis in Christendom.” He examined critically all the books 
of the New Testament, marked the difference of style be- 
tween the Epistle to the Hebrews, and the undisputed writ- 
ings of the Apostle Paul, and says of it that “who reaily 
wrote it God only knows.” He says that the Gospels of 
Matthew, Mark, Luke and John, are the “ only undisputed 
ones in the whole Church of God throughout the world.” 


ἃ. Use of the Gospel by the Gnostics. 


The evidence of the use of the Fourth Gospel, as the 
work of the Apostle John, by the Gnostic sects, of the second 


Indirect Evidences. 45 


century, is of more than secondary importance. Those with 
which we are concerned became conspicuous in the second 
quarter of the second century under the reigns of Hadrian 
(A. D. 117-138) and Antonius Pius (A. p. 138-161). The most 
prominent of these sects were those founded by Marcion, Va- 
lentinus, and Basilides, to which may also be added the 
Ophites. 

Marcion was a native of Pontus, and came to Rome about 
the year 130, a.p. He prepared a Gospel for his followers 
by striking from the Gospel of Luke what was inconsistent 
with his system. The other Gospels he rejected, not on the 
ground that they were spurious, but because he believed their 
authors were influenced by Jewish prejudice. A careful com- 
parison of John’s Gospel with Marcion’s doctrines demon- 
strates that it contradicts them in so many places and so 
absolutely that it would have been utterly unsuitable for his 
purpose. He made a selection of the Gospels, and found that 
by mutilating that of Luke it could be best adapted to his 
purpose. “ Marcion,” says Tertullian, “having got the Epis- 
tle of Paul to the Galatians, who reproves even the Apostles 
themselves for not walking straight, according to the truth 
of the Gospel, . . . endeavors to destroy the reputation 
of those Gospels which are truly such, and are published un- 
der the name of Apostles, or also of apostolic men in order that 
he may give to his own the credit which he takes away from 
them,” (Adv. Mare. iv. 3). Addressing Marcion, Tertullian 
says, “If you had not rejected some and corrupted others of 
the Scriptures which contradict your opinion, the Gospel of 
John would have confuted you,” (De Carne Christi, c. 8). On 
the other hand, the theosophic or speculative Gnostics, as the 
Valentinians, Basilidians and the Ophites, found more in 
John’s Gospel, which, by ingenious interpretation, they could 
use in support of their system. 

Valentinus was the author of the most vast and complete 
of all the Gnostic systems. He came to Rome about the year 
A. ἢ. 140. Ptolemy, a disciple of Valentinus, in his Epistle 


40 Study of the Gospel of St. John. 


to Flora, preserved by Epiphanius (er. xxxiii. 3), quotes 
John i. 8 as what “the Apostle says;” and in the exposition 
of the system, as given by Ireneus, a long passage is quoted 
from Ptolemy, as one of his school, in which he is represented 
as saying that “John, the disciple of the Lord, supposes a 
certain Beginning,” citing and commenting on John i. 1-5, 
14, 18, in support of the Valentinian doctrine of the Ogdoad. 
Elsewhere, Irenzeus tells us, that the Valentinians used the 
Gospel of John abundantly (fer. ii. 11). Heracleon, an- 
other disciple of Valentinus wrote a commentary on John’s 
Gospel, large extracts from which are preserved by Origen 
(Grabe’s Spic. SS. Patr. ii. 85). The book, commonly cited as 
. Doctrina Orientalis, ἃ compilation from the writings of The- 
odotus and other Gnostics of the second century, contains 
many extracts from one or more writers of the Valentinian 
school, in which the Gospel of John is quoted and commented 
upon as the work of the Apostle. This evidence is presump- 
tive proof that Valentinus also used John’s Gospel. There is, 
however, direct proof of its use by Valentinus, for Hyppo- 
lytus, in an account of his doctrines, says: “ All the prophets, 
therefore, and the Law spoke from the Demiurgus, a foolish 
God, he says (and spoke) as fools, knowing nothing. There- 
fore, says he, the Savior says, ‘ All who have come before me 
are thieves and robbers’ (John x. 8); and the Apostle (Eph. 
iii. 4, 5), The mystery which was not made known to 
former generations.” (ef. Her. vi. 21-87). Here, Hyppo- 
lytus must have been quoting direct from Valentinus, because 
his regular exposition of his disciples Secundus, FOCtgEs and 
Heracleon, does not begin till afterwards. 

When the interior structure of the system of Valentinus 
is examined, it is seen that characteristic terms employed by 
John are wrought into it, some of them being names attached 
to the eons. The artificial and fantastic scheme of Valenti- 
nus wears the character of a copy and a caricature with the 
simplicity of John. 

Next to Marcion and Valentinus, the most eminent among 


ΨΥ 


Indirect Evidences. 47 


the founders of early Gnostic sects, was Basilides, of Alex- 
andria, who flourished about the year a. p. 125. Hyppolytus 
states that among the proof-texts, which Basilides employed, 
were John i. 9: “This was the true light that lighteth every 
man that cometh into the world;” and John, ii. 4: “My 
hour is not yet come” (Hippol. B. vii. cc. 22, 27). In the 
passage containing these citations, and in the closest con- 
nection with them, stand the essential principles and charac- 
teristic expressions of Basilides. 

The Ophites, and the Peratee, a kindred sect, are generally 
regarded as the earliest of the Gnostic sects. Hippolytus 
cites from their writings numerous quotations from the Gos- 
pel of John (Ref. Her. v. 7-9). If it be admitted that 
Hyppolytus was describing the opinions and quoting the 
writings of later representatives of this sect, it is presumptive 
proof that the founder must also have used the Fourth 
Gospel. 

The use of the Gospel of John by the Gnostie sects, in 
the second century affords, not only a strong, but also a de- 
cisive argument, for its validity. However ingeniously it 
might be distorted in order to prove their tenets, it is in re- 
ality diametrically opposed to their system. The Christian 
Fathers found it an armory of weapons in their contest with 
the Gnostics. 

If the Gospel of John was forged about the middle of 
the Second Century, upon what law of the relation of facts 
is it to be accounted that the followers of the Gnostic sects, 
which flourished ten, twenty, or thirty years before, should 
have received it without question or discussion? The legiti- 
mate conclusion is, that it was accepted by the founders of 
the various Gnostic sects, and received as evidence; and if so, 
also by the Catholic Christians, who would hardly have bor- 
rowed a spurious work from their opponents. It was then 
generally received, both by the Gnostics and their opponents, 
between the years A. ἢ. 120 and 130. 

Before leaving this division of the subject it may be 


48 Study of the Gospel of St. John. 


necessary to remark that the great doctrinal battle of the 
Church, in the second century, was with Gnosticism. The 
struggle had its beginning early, for the germs of it are dis- 
tinctly perceived in the Apostolic age. The conflict with 
these elaborate systems was raging during the middle of the 
second century. By all the parties to this wide-spread con- 
flict, the Fourth Gospel, as the work of John, is accepted 
without a lisp of opposition or doubt. Could this Gospel have 
suddenly appeared in the midst of this distracted period, 
without exciting hostility, or its pretensions challenged? The 
acknowledgment of the Gospel of John by the Gnosties, 
who were obliged to pervert its teachings, and by the ortho- 
dox theologians, furnishes an irresistible argument for its gen- 
uineness. 

e. The Testimony of Celsus. 

Near the middle of the second century lived Celsus, a 
celebrated heathen philosopher, and particularly noted as an 
adversary of Christianity. His treatise against Christianity 
was replied to by Origen. The former is lost, but the latter re- 
mains. Celsus professed to derive his statements concerning 
the history of Christ on “the writings of his disciples,” 
(Origen, Cels. ii. 13); and his accounts are manifestly based 
on the four Gospels, although the authors are not named. He 
refers to several circumstances peculiar to the narrative of 
John, as the blood which flowed from the body of Jesus at 
the crucifixion (Origen, Cels. 11. 836; comp. John xix. 34); 
the fact that Christ ‘after his death arose, and showed the 
marks of his punishment, and how his hands had been 
pierced” (Cels. 11. 55; comp. John xx. 25, 27); that the Jews 
“challenged Jesus in the temple to produce some clear proof 
that he was the Son of God” (Cels. 1. 67; comp. John ii. 18; 
x. 23, 24); alludes to the cry of Jesus, “I thirst,” recorded 
only in John (Cels. 11. 87; comp. John xix. 28), and further 
says that Jesus “after rising from the dead showed himself 
secretly to one woman only, and to his boon companions,” 
(Cels. ii. 70; comp. Jno. xx. 14-18). Here the first part of 


Internal Evidences. 49 


the statement seems to refer to John’s account of the appear- 
-ance of Christ to Mary of Magdala. 

The external evidences present an irrefragable proof of 
the genuineness of the Fourth Gospel. It hasbeen seen that 
the Christian Churches of the latter half of the second cen- 
tury although widely disseminated accepted the Gospel, that 
during the first controversies with heretics and pagans, it was 
used as authoritative. Is it possible for a spurious history 
of Christ to have imposed itself upon such a raging sea of 
controversy, and taking its place every-where in the public 
services? Was there no one of the many who had personally 
known the Apostle John, to expose the gigantic imposture, or 
raise a note of surprise at the unexpected appearance of so 
important a document? Why did the populous church at 
Ephesus, where John lived and died, accept it? The Ephe- 
sian people must personally have known of its origin and 
authenticity. 


11. INTERNAL EVIDENCES OF THE AUTHORSHIP OF THE FourTH 
GOSPEL. 

The authenticity of the Fourth Gospel is also disputed 
from internal evidence, which may be distributed under three 
heads: 1. Its difference from the three Synoptics; 2. Its 
difference’ from the Apocalypse; 3. Its difference from the 
writings of St. Paul. The first idea has been fully set forth 
by M. Albert Reville (Revue des Deux Mondes, liv. de Mai 
1, 1866) and may thus be described: “In the first three Gos- 
pels, Jesus is a teacher of the Truth; but in the Fourth, he 
is the Truth itself. In the Synoptics, he appears as a man; 
in the Fourth Gospel, as the Word of God. He finds in its 
author a scholar of Philo, who had appropriated his Platonic 
theory of the Word, as the indwelling, unuttered thought of 
God, and as the manifested divine reason. This Word, ac- 
cording to him, appeared among men as Jesus of Nazareth, 
and, being essential light, was opposed by the darkness. He 
calls on all men to believe in himself as ‘the Way, the Truth, 


50 Study of the Gospel of St. John. 


and the Life; as ‘the True Vine;’ as ‘the Living Bread 
which came down from heaven;’ as the only open ‘ Door’ to 
God; as the ‘ Well-beloved Son, dwelling in the bosom of the 
Father.” “This,” says M. Réville, “makes an essentially 
different character from the simple country-rabbi of the Sy- 
noptics.” 

While it may be perfectly in order to discuss these ques- 
tions at this point, yet they necessarily come under other 
divisions of the subject where they will be properly con- 
sidered. 

In all matters relating to the Fourth Gospel, it should be 
accepted that the book itself is its best interpreter, and should 
form satisfactory evidence of its origin. The internal evi- 
dences of its authorship may be treated indirectly and directly. 
The following proofs may be enumerated under the, indirect 
evidence: 

a. The Author of the Fourth Gospel was a Jew. 

6. The Author of the Fourth Gospel was a Jew of 
Palestine. 

6. The Author was an Eye-witness of what he Describes. 

d. The Author was an Apostle. 

e. The Author was the Apostle John. 

The condition of Palestine during the life of Jesus Christ 
may be regarded as phenomenal. There the three great civil- 
izations of the world mingled: Rome, as the representative 
of law and conquest; Greece, as the representative of phi- 
losophy and commerce; and Judaism, the embodiment of an 
old religion. The relation existing between these three ele- 
ments was intricate and varied. It was difficult for the Greek 
and the Roman to understand the Jew, for to them he re- 
mained an enigma; owing partly to his proud reserve, and 
doubtless to a greater extent, the wide difference between 
Eastern and Western modes of thought. Again, if a Greek 
ora Roman of the first, or even the second century, had taken 
the pains to study Jewish literature or manners, his knowl- 
edge of them would have been greatly defective and mislead- 


ee ee ee 


᾿ς Internal Hvidences. 51 


ing, because so much had been added or changed by tradition 
and custom. With the destruction of the Temple, the keep- 
ing of the Mosaical Law had become a physical impossibility. 
The changes were so great that a Jew of the second century 
might be mistaken as to the usages of his nation in the early 
part of the first. This being true, then a Gentile would be 
more likely to go astray. It may be safely aftirmed that the 
intricate combination of Jewish and Gentile elements in Pal- 
estine between A. ἢ. 1 and a. pv. 70 was such that no one 
but a Jew living in the country at the time would be able to 
master them; and that the almost total destruction of the 
Jewish element in the latter part of the century would render 
a proper appreciation of the circumstances a matter of the 
utmost difficulty even to a careful antiquarian. As anti- 
quarian research in that age was hardly known, it does not 
seem possible that one would undertake it in order to give an 
accurate setting to a historical fiction. Could it be possible 
that a Greek of the second century, or even the last quarter 
of the first would have gone through a course of archeo- 
logical study, necessary for attempting the writing of the 
Fourth Gospel? He must have fallen into far more serious 
errors than those which critics have assumed to point out. 

There is substantial indirect evidence to prove that the 
writer of the Fourth Gospel was a Jew, and a Jew of Pales- 
tine, who was an eye-witness of most of the events which he 
relates. If this can be reasonably proved, then the circle of 
possibie authors is very much restricted. There .s further 
evidence which may be adduced to show that he was an 
Apostle, and moreover he was the Apostle John. 


a. The Author of the Fourth Gospel was a Jew. 


The whole narrative of the Fourth Gospel bears upon 
its face that its author was a Jew, for the writer is familiar 
with Jewish opinions and customs; his composition is im- 
pressed with Jewish characteristics; and he is permeated with 


52 Study of the Gospel of St. John. 


the spirit of the Jewish dispensation. These statements are 
justified by the following facts: 


1. The author is perfectly at home in JEWISH OPINIONS — 


AND POINTS OF ΙΒ. This is most strikingly shown by the 
outline which he gives of the contemporary Messianic expec- 
tations. This is referred to in detail. The passages are 
numerous (i. 19-28, 45-49, 51; iv. 25; vi. 14, 15; vil. 26, 27, 
31, 40-42, 52; xii. 18, 34; xix. 15,21). In all these cases the 
points are noticed without the least effort as lying within the 


natural scope of the writer’s thoughts. Besides these we have © 


the hostility between Jews and Samaritans (iv. 9, 20, 22; viii. 
48); the casual mention of the estimate of women (iv. 27); 
the importance attached to the religious schools (vil. 15); the 
disparagement of ‘the Dispersion” (vii. 35); the belief in the 
transmitted punishment of sin (ix. 2); the supercilious con- 


tempt of the Pharisees for “the people of the earth” (vii. 49); - 


estimate of Abraham and the prophets (viii. 52, 53). 

2. He is quite familiar with JEWISH USAGES AND OBSERV- 
ANCES, and touches upon them with precision. The law of 
the sabbath is shown to be overruled by the requirement of 
circumcision (vii. 22, 23); the ceremonial polution which is 
contracted by entering a Gentile court (xvili. 28); “the great 
day” of the feast (vii. 37), which a Jew only would be likely 
to describe, for it was added to the original seven; domestic 
life at the marriage feast (ii. 1-10); the burial of Lazarus (xi. 
17-44); baptism (i. 25; iii. 22, 23; iv. 2); law of evidence 
(yt at, 18), 

3. THE FORM OF THE GOSPEL IS ESSENTIALLY JEWISH, es- 
pecially the style of the narrative. The language is Greek, 
but the arrangement of the thoughts, the structure of the 
sentences, the symmetry and numerical symbolism of the 
composition, and the vocabulary are essentially Hebrew, the 
source of which is the Old Testament. This is proved not 
only by frequent quotations but by the imagery employed, 
illustrated in the terms, “light,” ‘ darkness,” “flesh,” “spirit,” 
“life,” ‘“‘the lamb,” “the living water,” “this world,” “the 


ἰὴ ? Ἄς 
Meg κ᾿ δὼ 


“ἢ 


ἐὰ Wea ee 


eA 
= ἀξ y 
μὰ, a Ὁ» 


Internal Evidences. 53 


kingdom of God,” “the manna,” “the shepherd,” “the vine”’; 
and the simplicity of the connecting particles; the parallelism 
and symmetry of the connecting clauses. . 

4. THE SOURCE OF THE RELIGIOUS LIFE OF THE WRITER WAS 
THE OLD TEsTAMENT, which is borne out by the fact that the 
Jewish foundation underlies the whole narrative. The peo- 
ple of Judzea were ‘“ His own people” (i, 11); when Christ 
first entered the Holy City, he claimed the Temple as being 
“the house of His Father” (11. 16); the Scriptures can not 
be broken (x. 35); that which is written in the prophets (vi. 
45); salvation is of the Jews (iv. 22); Moses wrote of Christ 
(v. 46); the types of the Old Testament given in the brazen 
serpent (ili. 14); the manna (vi. 82); the water from the 
rock (vii. 87); all applied to Christ by Himself as of certain 
and acknowledged significance; Abraham saw his day (viii. 
᾿ 56); the hatred of the Jews prefigured in the words “written 
in their Law, They hated me without a cause” (xv. 25); 
much that He did was done “that the Scripture might be 
fulfiled (xiii. 18; xvii. 12; xix. 24, 28, 36, 37); and these ful- 
filments of Scripture are noticed not as interesting coinci- 
dences, but “that ye may believe” (xix. 35). Such words 
of Christ must be considered both in themselves and in the 
consequences which they necessarily carry with them, as 
showing conclusively that this Gospel represents that the 
Old Testament is fulfiled in him. It also follows that the 
writer of the Gospel, in setting down these sayings of Christ, 
accepts the teachings therein conveyed; and as the words of 
Jesus, recorded in the Gospel, confirm the authority of the 
Old Testament, so also the author, when he writes in his own 
person, emphasizes the same principle. This is confirmed by 
the record itself; the first public act reminded the disciples of 
a phrase in the Psalms (ii. 17); the Resurrection confirmed 
their faith in “the Scripture, and the word which Jesus 
spake” (11. 22), as if both were of equal weight; the words 
of Isaiah made the public ministry of Christ an apparent 
failure (xii. 37-41). Special incidents of the Passion are 


54 Study of the Gospel of St. John. 


connected with the Old Testament: casting of lots for the 
seamless robe (xix. 23); the expression of thirst (xix. 28); | 
the limbs left unbroken (xix. 36), and the side pierced (xix. 
37), all of which are significant parallels of the treatment of 
the paschal lamb, and give occasion for quotations from the 
Law, the Psalms, and the Prophets. These fulfilments of 
the ancient Scriptures are put forth as solid grounds of faith 
(xix. 35). 

The evangelist unfolds the character of “the Law” only 
as a Jew could have treated it. He wrote to show that Jesus 
was not only the Son of God, but also the Christ, the prom- 
ised Messiah of the Jews (xx. 31), just as Nathanael, the 
true representative of Israel (1. 47) had recognized Him at 
first under this double title. ‘Writing as a Christian the Evan- 
gelist records a central truth: ““ We—as Jews—worship that 
which we know, for the salvation is from the Jews” (iv. 22). 
The knowledge which the Jews had was the result of their ac- 
ceptance of the continuous revelation: of God from age to 
age; while the Samaritans who refused to advance beyond 
the first stage of Divine manifestation, worshipped the true 
object, but ignorantly; they worshipped “that which they 
knew not” (iv. 22). 


b. The Author was a Jew of Palestine. 


That the author was a Jew of Palestine might be im- 
plied in what has already been treated. The intimate knowl- 
edge of the state of parties among the rulers of the Jews, at 
the time of the Crucifixion, could only be set forth by one 
intimately acquainted. The state of the parties was radically 
changed when the nation was overthrown. The part which 
the hierarchical class took in the Passion is distinetly marked, 
and the points at issue between true and false Judaism, which 
in their first form had passed away when the Christian society 
was firmly established, are caught up and tersely stated. 

In estimating the value of the conclusions already drawn, 
and also what will follow, it must be remembered that the old 





΄“ 


Internal Evidences. 55 


Jand-marks, material and moral, were destroyed by the Ro- 
man war, and that the destruction of Jerusalem revealed the 
essential differences of Judaism and Christianity, and be- 
tween them raised a barrier, and at the beginning of the sec- 
ond century the growing Church substituted the school of 
Alexandria for the influence of Judaism. 

_ 1. The author’s GREAT TOPOGRAPHICAL KNOWLEDGE, which 

is used with ease and precision, is more or less conclusive that 
he was of Palestine. The desolation of Jerusalem was com- 
plete and no creative genius could call its lost site into being. 
The writer is evidently at home in the city, and knows much 
which may be learned from independent testimony. He lives 
again in the past and mentions locations with simplicity and 
certainty. In speaking of a fresh place he commonly throws 
in some fact respecting it, adding clearness to the narrative. 
If a forger had undertaken this he would have avoided such 
gratuitious statements, as being unnecessary, and likely to 
lead to detection. Thus Bethany is “nigh unto Jerusalem, 
about fifteen furlongs off,” (xi. 18); another, ‘‘ Bethany beyond 
Jordan,” (i. 28), a place which had been forgotten in the time 
of Origen, but obviously distinguished from the familiar one 
near Jerusalem; Cana of Galilee (1. 1, 11, iv. 46, xxi. 2), 
thus clearly distinguished, but not noticed by any earlier 
writer; Ephraim situated “near the wilderness,” (xi. 54) may 
be identical with Ophrah (I Sam. xiii. 17);. Anon “ near to 
Salim,” (iii. 23), although not known from other sources, but 
the form of the name is a sure indication of the genuineness 
of the reference; the implied dimensions of the sea of Tiberias 
(vi. 19); the relative positions of Cana and Capernaum (ii. 12); 
the city of Samaria named Sychar (iv. 4), described with the 
prospect of its harvest fields (v. 85), the heights of Gerizim 
(v. 20), and the depth of the well of Jacob (v. 11). 

This knowledge of topography is the more remarkable 
in the case of Jerusalem: “There is at Jerusalem by the 
sheep-gate a pool, which is called in the Hebrew tongue Be- 
thesda, having five porches” (v. 2); Siloam is “a pool, which is 


56 Study of the Gospel of St. John. 


by interpretation sent” (ix. 7); over the brook Cedron, there 
“was a garden” (xvill. 1); Golgotha is “nigh to the city,” 
and “‘there was a garden there” (xix. 17, 20, 41); and only 
the Fourth Gospel notices the Pavement, the raised platform 
of judgment, with its Hebrew title, Gabbatha (xix. 18). . 

The allusions to the Temple show a familiarity, on the 
part of the writer, with the localities in which he represents 
Christ as teaching. The first scene, the cleansing of the 
Temple, is more lifelike than that given in the Synopties (ii. 
14-16), and in its separate parts bears the impress of an eye- 
witness, for the groups engaged stand out distinctly, the 
sellers of oxen and sheep, the money-changers sitting at their 


work, the sellers of doves: each group dealt with individu- 


ally; following which is the singularly exact chronological 
note, “ Forty and six years was this temple in building” (v. 
20); an accurate knowledge of the Temple ritual is conveyed 
in the incidents of the Feast of Tabernacles (vil. ν 111}; he says, 
“These words spake he in the treasury, as he taught in the 
Temple,” (vil. 20). The treasury was in the court of the 
women where the great candelabra were placed, looking to 
which Christ said, “ I am the light of the world” (viii. 12). 
On the visit of Jesus, at the Feast of Dedication, it is re- 
lated, “It was winter and Jesus was walking in Solomon’s 
Porch” (x. 22), which was a part of the great eastern cloister, 
in every way suited to the scene with which it is connected. 
2. The way in which the AUTHOR QUOTES THE OLD ΤΈΒΤΑ- 
MENT is a presumption in favor of his being a Palestinian Jew. 


He is not dependent on the LXX. for he appears to have: 


known the original Hebrew, which had become a dead lan- 
guage, and was not much studied outside of Palestine. The 
following is a list of the quotations: First, by the Evangelist: 
i, 1'7::comp.’ Ps. Ixix. (Ixviit.) 9; xn. 14, 15: comp. Agen 
ix. 9; xii. 88: comp. Isa. lin. 1; xi. 40: comp. Isa. vi. 10; 
xix. 24: comp. Ps. xxii. 18; xix. 36: comp. Ex. xii, ΟΝ πὸ 
87: comp. Zach. xii. 10; Second, quotations in the Lord’s dis- 
courses: vi. 45: comp. Isa. hy. 15; vil. 88: no exact parallel; 


Internal Evidences. ἐγ 


τον comp, ΠΕΡΊ ΣΧ ΧΙ Ὁ: xi, 18:5 comp. Ps. xii. 95.xv. 25: 
comp. Ps. xxxiv.19; Third, quotations by others: 1. 28 : comp. 
Isa. xl. 8; vi. 81: comp. Ps. Ixxvil. 24. An examination of 
these fourteen quotations shows that three (vi. 45, xiii. 18, 
xix. 87), agree with the Hebrew against the LXX.; not one 
agrees with LXX. against the Hebrew; four (xii. 88, xix. 24, 
x. 34, xv. 25) agree with the Hebrew and LXX.; one (ii. 17) 
differs from the Hebrew and LXX. where these both agree; two 
(xii, 14, 15, xii. 40) differ from the LXX. and Hebrew where 
they do not agree; and four (xix. 86, vil. 88, 1. 23, vi. 31) are 
free adaptations. 

3. The author’s doctrine or THE Locos or Word is con- 
firmatory that the writer was a Jew of Palestine. The Jews 
used the Greek term Logos, commonly meaning Word, Dis- 
course or Reason, in a peculiar sense, to designate any utter- 
ance of the Divine Will, or agency of the Deity, although 
never with the idea that it could be permanently separated, 
except in imagination, from God himself. The way to this 
bold personification may have been paved by such passages as 
the following: “By the Logos of God were the heavens set 
fast” (Ps. xxxii. 6); God “sent his Logos and healed them” 
(Ps. evi. 20). The Fourth Gospel applies the term Logos to 
the complete and personal revelation of God in Christ. This 
Logos was not a mere abstract idea, but a religious truth, and 
an historical fact. 

It is true that Philo had made use of the idea of the Lo- 
gos for religious purposes, and had accommodated it with the 
Hebrew idea of the Messiah; although the connection was 
loose and the idea of the Messiah was abstract, and, in the 
Jewish sense, not historically realized. In contrast with this, 
on the other hand, the Christian idea of the Logos (the spec- 
ulative and divine), and the idea of the Messiah (the national 
and human), are historically realized in the person of Jesus 
of Nazareth. 

On first view there are some features which would seem 
to favor the Gnostic view of the second century. The general 


58 Study of the Gospel of St. John. 


tone of the Gospel is, however, against this imputation, and 
there are two texts, which sum up the theology of the. Evan- 
gelist upon this point, and which are abhorrent to a Gnostic: 
“The Logos became flesh” (i. 14), and “Salvation is of the 
Jews” (iv. 22). It was a monstrous supposition to the Gnos- 
tic that the Infinite should limit itself and be united with 
impure matter, and this was implied in the Abstract (Logos) 
becoming flesh. Again, that the longed-for salvation of man- 
kind should come from the Jews was a flat contradiction of 
one of the cardinal principles of Gnosticism. - 

In considering the teachings of the Fourth Gospel on the 
Logos, “the Word,” it should be remarked that it is prop- 
erly a question of doctrine. When the author speaks of 
“the Word,” “the Only-begotten,” and of his relations to 
God, to man, and to the world, he employs a vocabulary and 
an expression of thought already known when he wrote. If 
this were not true his language would have been unintelligi- 
ble, without special interpretation. His words lay down new 
teachings, but it is more than probable that the Christians had 
listened to the same before the Gospel was written. The au- 
thor was enabled. to see that Jesus of Nazareth was “the 
Christ,” and “the Son of God,” and this conviction he 
brought home to others (xx. 31). The truth was clear to his 
own mind, and to present it to others forcibly, he used, with 
necessary modifications, the current language of the highest 
religious expression; and thus to the region of history he 
transferred the phrases, spoken before him of ‘the Logos,” 
and laid open the majesty of “ Jesus come in the flesh.” 


ce. The Author was an Eye- Witness of what he Describes. 


The narrative is crowded with figures which live and 
move. The action throughout is harmonious, and indicated 
with a simplicity and distinctness which would be the most~ 
consummate art, were it not taken from real life. The liter- 
ature of the second century does not afford a single example 
of such skilful delineation of fictitious characters as is shown 


Internal Evidences. 59 


in the portraits given of the Baptist, John, Peter, Andrew, 
Phillip, Thomas, Judas Iscariot, Pilate, Nicodemus, Martha 
and Mary, the Samaritan woman, the man born blind. Even 
the persons less prominent are thoroughly lifelike and real; 
Nathaniel, Joseph, Mary of Magdala, Annas, Caiaphas. The 
narrative is so marked by minute details of persons, time, 
number, place and manner that the knowledge of which 
could only be derived from an eye-witness. To this must 
also be added various notes of fact, which, apparently have 
no special significance, where they stand, though intelligible 
when referred to the impression originally made upon the 
memory of the author. 

1. Certain persons are brought forward with evident dis- 
tinctness as they arise in the mind of the writer. There is no 
purpose or symbolism to influence the record, for the names 
belong to living recollections. The first chapter is crowded 
with many figures. Momentous questions are connected with 
certain persons. “ He saith unto Philip, Where shall we buy 
bread, that these may eat? . . . Philip answered him” 
(vi. 5, 7); certain Greeks said to Philip, ‘Sir, we would see 
Jesus. Philip cometh and telleth Andrew; and again An- 
drew and Philip tell Jesus” (xii. 20-22); “Thomas saith unto 
him, Lord, we know not whither thou goest”’ (xiv. 5); “Philip 
saith, Lord show us the Father” (xiv. 8); “Judas saith, not 
Iscariot, Lord, how is it that thou wilt manifest thyself to us, 
and not unto the world?” (xiv. 22); “ The disciple whom Jesus 
loved . . . falling back upon His breast, saith, Lord who 
is it?” (xi. 25: comp. xxi. 20). Nicodemus (iii. 1, vii. 50, 
xix. 39), Lazarus (xi. 1, xi. 1), Simon, the father of Judas 
Iscariot (vi. ΤΊ, xii. 4, xiii, 2, 26) and Malchus (xviii. 10), are 
mentioned only in the Fourth Gospel. This Gospel alone 
mentions the relationship of Annas to Caiaphas (xviii. 13), 
and identifies one of those who pointed to Peter as the kins- 
man of him whose ear Peter cut off (xviii. 26). 

2. Tle details of tie furnish interesting testimony. 
Although the Synoptics do not notice the greater seasons, 


60 Study of the Gospel of St. John. 


which might have been preserved by tradition, as the first 
Passover (ii. 18, 28), the Feast of the New Year (v. 1), the 
second Passover (vi. 4), the Feast of Tabernacles (vii. 2), and 
the Feast of Dedication (x. 22); but there are other specifica- 
tion of dates which can only be referred to experience. Such 
are the indications of the two marked weeks at the beginning 
and end of Christ’s ministry (i. 29, 85, 43, 11. 1, xi. 1, 12, xix. 
31, xx. 1), of the week after the Resurrection (xx. 26), the 
enumeration of the days before the raising of Lazarus (xi. 6, 
17, 39), the duration of Christ’s stay in Samaria (iv. 40, 43: 
comp. vi. 22, vii. 14, 87). More remarkable still is the men- 
tion of the hour or of the time of day which occurs under 
circumstances which would have impressed the writer, as “ the 
_ tenth hour” (i. 40), “the sixth hour” (iv. 6), “the seventh 
hour” (iv. 52), “about the sixth hour” (xix. 24), “it was 
night” (xiii. 30), “in the early morning” (xvii. 28, xx. 1, 
xxi. 4), “the evening” (vi. 16, xx. 19), “by night” (111. 2). 

3. The details of NuMBER are hardly less significant, al- 
though fewer. It is only experience that will make im- 
material and definite statements such as recorded by the 
writer of the Fourth Gospel. He mentions the two disciples 
of the Baptist (i. 35), the six water pots (ii. 6), the five loaves 
and the two small fishes (vi. 9), the five and twenty furlongs 
(vi. 19), the four soldiers (xix. 23), the two hundred cubits 
(xxi. 8), the hundred and fifty and three fishes (xxi. 11). 
Other records of number show the clearness of. the writer’s 
information, as the five husbands (iy. 18), the thirty and eight 
years’ sickness (v. 5), the estimate of three hundred pence 
(xii. 5), the weight of a hundred pounds (xix. 39). 

4. The scene or PLACE of special acts and the utterances 
introduced show that they belong to the immediate knowledge 
of the writer. The place, in the narrative, appears to have 
been an integral part of the recollection of the incidents. The 
scenes of John’s baptism are given at Bethany and ποι (i. 
98, iii. 23); the nobleman’s son was sick at Capernaum while 
Jesus was at Cana (iv. 46); Jesus found the paralytic, whom 


4 


Internal Evidences. 61 


he had healed, in the Temple (v. 14); Jesus went “beyond 
Jordan into the place where John at first baptized” (x. 40); 
“Jesus was not yet come into the town, but was in that place 
where Martha met him” (xxi. 30); on the eve of the Passion 
Jesus was in the “country near to the wilderness, into a city 
called Ephraim” (xi. 54); Christ spoke certain memorable 
words at Capernaum (vi. 59), in the treasury (vill. 20), in Solo- 
mon’s porch (x. 23), before crossing the Cedron (xviii. 1). 

5. The MANNER of the narrative impresses one that he is 
reading after an eye-witness. The countless small traits in 
the description evince the skill of an accurate observer and 
makes it more impressive. Take the record of any special 
scene and mark its several points, there will clearly appear 
the impressions of an eye-witness, as, for example, the calling 
of the first, disciples (i. 85-57), or the foot washing (xiii. 1-20), 
or the scene in the high-priest’s court (xvili. 15-27), or the 
draught of fishes (xxi. 1-14). Each one of these narratives 
presents a vivid touch which can only correspond with the 
actual experience of one who had looked upon what he de- 


‘seribes. This is doubly made clear in the kind of particu- 


larity on which stress is laid. The loaves used at the feeding 
of the five thousand were “barley”’ loaves which a boy had 
(vi. 9); when Mary came to Jesus she “fell at his feet” (xi. 
32); from the ointment “the house was filled from its fra- 
grance”’ (xii. 3); the branches placed before Jesus were taken 
from “the palm trees” which were by the roadside (xii. 13); 
“it was night” when Judas went forth (xiii. 30); Judas brings 
a band of Roman soldiers as well as officers of the priests 
to apprehend Jesus (xviii. 3); Christ’s “tunic was without 
seam, woven from the top throughout” (xix, 23); the nap- 
kin was “wrapped together in a place by itself” (xx. 7); 
Peter “was grieved” (xxi. 17). Hach phrase is a definite 
expression of an external impression. 

In some instances a saying is left unexplained, the ob- 
scurity in a previous but unrecorded conversation, as when 
the Baptist says, ‘Behold the Lamb of God” (i. 29). In 


62 Study of the Gospel of St. John. 


other cases in a personal but unexpressed revelation, as “ Be- 
fore Philip called thee, when thou was under the fig tree, I 
saw thee” (i. 48). 


d. The Author was an Apostle. 


A further examination of the narrative shows that the 
eye-witness was an Apostle. This would necessarily follow 
from the character of the scenes which he depicts, as the call 
of the first disciples (i. 19-34), the journey through Samaria 
(iv.), the feeding of the five thousand (vi.), the successive 
visits to Jerusalem (vii. ix. xi.), the Passion, and the appear- 
ances after the Resurrection (xix. xx. xxi.) The fact is further 
indicated by the intimate acquaintance which he exhibits with 
the feelings of the disciples. He knows their thoughts at 
critical moments, and such thoughts which sometimes sur- 
prise us, and which no fictitious writing would have attribu- 
ted to them (11. 11,17, 22, iv. 27, vi. 19, 60, xii. 16, xii. 22, 28, 
sexi. 12.) --He recut words that were spoken by the disciples 
in private to Christ or among themselves (iv. 31, 33, 1x. 2, xi. 8, 
12, 16, xvi. 17, 29, xxi. 3, 5). He is familiar with the haunts 
of the disciples (xi. 54, xvill. 2, xx. 19). He is acquainted with 
the erroneous impressions of the disciples received at one 
time, and afterwards corrected (11.- 21, xi. 13, xi. 16, xiii. 28, 
se; Osean.) 

Besides all this the author stood very near to Jesus anal 
was conscious of his emotions (xi. 33, xili. 21); was well ac- 
quainted with the grounds of his action (ii. 24, iv. 1, v. 6, vi. 
15, vii. 1, xv. 19); and to him the mind of the Lord was laid 
open. This Jesus “said trying him, for he himself knew 
what he was about to do” (vi. 6); “Jesus knew in himself” 
the murmurings of the disciples (vi. 61); “Jesus knew from 
the beginning who they were that believed not, and who 
should betray him” (vi. 64); he knew the hour of His Pas- 
sion (xiii. 1,3) and who should betray him (xiii. 11); he knew 
“all things that should come upon him” (xviii. 4); he knew 
when all things were accomplished (xix. 28.) 


Internal Evidences. 63 


e 


e. The Author was the Apostle John. 


It would appear from the previous considerations that it 
had been proved that the author of the Fourth Gospel was 
the Apostle John. But the evidence has not all been enu- 
merated. In the Synoptic narrative there are three disciples 
standing very near to Jesus. These were Peter and the two 
sons of Zebedee, James and John. The presumptive evidence 
is that one of these was the evangelist. St. Peter can not be 
the evangelist, because he was put to death long before the 
earliest date to which the Fourth Gospel has been assigned. 
Moreover its style is wholly unlike’the undoubted First Epistle 
of Peter. Of the two sons of Zebedee, James was martyred 
early (Acts xiii. 2) and long before Peter, so that he could 
not have been its author. Therefore, John alone remains, and 
he fully satisfies all the conditions required. 

1. The narrative INDICATES A SPECIAL APOSTLE as the 
writer. In the Epilogue the authorship is assigned to “the 
disciple whom Jesus loved” (xxi. 20: comp. v. 24). Under the 
same title this disciple appears twice in the narrative of the 
Passion (xiii. 23, xix. 26) as well as twice afterwards (xxi. 7, 
20), and once in connection with St. Peter under a title closely 
resembling it (xxii. 2). Though his name is not. mentioned 
there is nothing mysterious or ideal about him. He is known 
to the high-priest (xviii. 15) and stands in close relationship 
to St. Peter (xii. 24, xx. 2, xxi. 7). He moves about among 
the other Apostles quite naturally, and from the enumeration 
(xxi. 2), he is either one of the two unnamed disciples or else 
he must be St. John. 

2. There is a DEFINITE suPPosiTIon that St. John wrote 
the Gospel. St. John is nowhere mentioned by name in the 
Gospel. It is incredible that an Apostle who stands in the 
Synoptics, in the Acts (111. 1, iv. 13, ete.), and in Paul (Gal. ii, 
9) as a central figure among the twelve, should remain a 
nameless disciple, unless the narrative was his own composi- 
tion. In the first call of the disciples, one of the two follow- 


~*~ 


64 Study of the Gospel of St. John. 


ers af the Baptist is expressly named Andrew (i. 40); the 
other left unnamed. Andrew, it is said, first found “ his own 
brother Simon” (i. 41). These words naturally suggest that 
the brother of some other one, and, if so, of the second dis- 
ciple. The last scene at the sea of Galilee leads to the cer- 
. tain inference that these two brothers were the sons of Zebedee, 

3. The Fourth Gospel carefully DISTINGUISHES PLACES AND 
persons. While this point may be a small one, it is of grave 
significance. Let it be noted that he distinguishes Cana of 
“Galilee” (ii. 1, xxi. 2) from Cana of Asher; Bethany “be- 
yond Jordan” (i. 28) from Bethany “nigh unto Jerusalem ” 
(xi. 18); Bethsaida, “the city of Andrew and Peter” (i. 44), 
from Bethsaida Julias; he distinguishes Simon Peter after 
his call, from others named Simon, by invariably adding the 
new name Peter, whereas the Synoptists often called him sim- 
ply Simon; Judas Iscariot is distinguished as ‘the son of 
Simon ” (vi. 71, xii. 4, xiii. 2, 26) from the other Judas who 
is expressly said to be “not Iscariot” (xiv. 22), while the Syn- 
optists take no notice of the traitor’s parentage ; St. Thomas 
is three times out of four further marked by the correlative 
Greek name Didymus (xi. 16, xx. 24, xxi. 2), which is not 
found in the Synoptices ; Nicodemus is identified as “he that 
came to Jesus by night” (xix. 39); Caiaphas is identified by 
the title of his office as “the high priest of that year” (xi. 
40, xviii. 13). 

In spite of this habitual particularity the Evangelist ne- 
glects to make a distinction which is common to the Synop- 
tists. They distinguish John the son of Zebedee from the 
forerunner of Christ, by calling the latter “the Baptist.” To 
the Fourth Evangelist “the Baptist’ is simply “John.” In 
some places the identification might have been awkward ; 
but elsewhere it could be expected (1. 15, v. 83, 56). If how- 
ever the writer of the Gospel was the other John, there is for 
him no chance for confusion, and it does not occur to mark 
the distinction. 

4. There should be noticed two features in the Gospel 


Internal Evidences. 65 


narrative which have caused CERTAIN OBJECTIONS to be raised. 
It is contended that some one, other than St. John, must be 
the author, because the writer could not have studiously ele- 
vated himself in every way above the Apostle Peter; nor 
could have spoken of himself as “ the disciple whom Jesus 
loved,” claiming in this way for himself, a pre-eminence over 
the other Apostles, and thus implying a self-glorification at 
the expense of others. 

The idea that the author of the Fourth Gospel wishes to 
represent the superiority of St. John over St. Peter is mainly 
based upon the incident of the Last Supper, where the latter 
beckoned to the former to ask a question which he did not 
put himself (xiii. 24). A careful reading shows that in no 
place 1 is St. Peter’s worth depreciated. On the other hand, 
as in the Synoptics, St. Peter takes a leading position. His 
introduction to Christ and significant naming stand at the 
very opening of the Gospel (i. 41, 42): in the name of the 
Twelve he gives utterance to the critical confession of Christ’s 
majesty (vi. 68); he is prominent, if not the first at the feet 
washing (xill. 6); he takes the lead in defending the Master 
at the betrayal (xvii. 10); the news of the Resurrection is 
first brought to him (xx. 2); his companion does not venture 
to enter the sepulchre until after him (xx. 6, 8); he is men- 
tioned first in the list of disciples (xxi. 2); and there takes the 
lead (xxi. 3); he continues in the lead when Jesus appears to 
them (xxi. 7, 11) ; he receives the last great charge with which 
the Gospel concludes (xxi. 15-22); and in respect to the inci- 
dent of the Last Supper (xiii. 23, 24), it is best understood by 
a description of the relative positions. At that time the Jews 
had adopted the western mode of reclining at meals. The 
guests rested upon their left arms, stretched obliquely, so that 
the back of the head of one guest was in the bosom of the 
dress of the guest above him. If three reclined together, the 
center was the place of honor, the second place that above, 
or to the left, and the third that below, or to the right. If 

5 


66 Study of the Gospel of St. John. 


the chief person desired to converse with the second, he must 
raise himself and turn round, for his head was turned away 
when he reclined. Peter, thus reclining in the second place, 
was not in a favorable position for listening to any whispers 
from the Lord, which might fall readily upon the ear of 
John. Then the person who occupied the third position 
would naturally act the part assigned to Jobn. 

The nearness of St. John to the Lord is a relation of 
sympathy, for the element of love in the Apostle approached 
nearest to the Master’s ideal. He certainiy was the recipient 
of honors from the Lord. To him alone the Master entrusted 
the care of the Virgin (xix. 26), and to him was allowed the 
privilege of being the first one, at the sea of Tiberias to recog- 
nize the Lord (xxi. 7). Now to say that he was “the disciple 
whom Jesus loved,” was’not only the attestation of a truth, 
but also an expression of gratitude on the part of the Evan- 
gelist for the special benefits bestowed upon him; besides 
being a modest explanation of the prominent part which he 
had been called upon to perform. © 

The indirect internal evidence of the Fourth Gospel, as 


may be seen, converges to one point relative to its authorship.: 


It is not difficult to discover that the author was the Apostle 
John. The next consideration is the direct evidence which 
the Gospel offers upon this question. 


iii. Drrect EvipENcEs oF THE AUTHORSHIP OF THE FouRTH 
(GOSPEL. 


There are two passages which appear to point directly to 
the position and person of the author, although it is admitted 
that each passage includes some difficulties and uncertainties 


of interpretation. Notwithstanding this the passages are 


clear within themselves without special pleadings. 

1. Chapter i. 14, “The Word was made flesh, and dwelt 
among us, and we beheld his glory.” The main point here is as 
to the sense in which the words “we beheld” are to be taken. 
In the first Epistle of John it is affirmed, “* That which was from 


7. 


+>» 


ee ee a ..ώ. Δὲ... 


tai 


Direct Evidences. 67 


the beginning, which we have heard, which we have seen with 
our eyes, which we beheld, and our hands handled, concern- 
ing the Word of life” (I Jno.i. 1). There can be no question 
but that the words ‘‘ we beheld” as here used, are to be taken 
literally. Now the word translated “we beheld” is not only 
the same in both passages, but also is the same in tense and 
in its general connection, and moreover is never used in the 
New Testament in the sense of “mental vision.” The point 
of the passage is that the Incarnation was historical, and that 
the disciples, one of whom was the writer, were witnesses. 

2. Chapter xix. 35, “And forthwith came there out blood 
and water. And he that hath seen hath borne witness, and his 
witness is true: and he knoweth that he saith true, that ye 
also may believe. For these things came to pass that.” In 
some respects this passage is remarkable. In the original 
text there is no repetition as given in the English translation. 
The contrast between the two words rendered “true” cannot 
be adequately given in an English rendering. The witness is 
described as fulfiling the true conception of witness, and not 
simply as being correct. It brings out the idea that he who 
gives testimony should be competent to speak with authority, 
and that the account of his experience should be exact, which 
represents the care of the writer. 

The general result of this examination is made distinct. 
To any one, (save such as may specially be disposed to carp 
at the direct meaning of language and to pick flaws that exist 
either in the imagination or the will), it must seem clear that 
the claim that the Fourth Gospel was written by an eye-wit- 
ness is attested by the strongest internal evidence, whether 
obtained directly or indirectly from the narrative itself. 


68 Study of the Gospel of St. John. 


CHAPTER III. 
THE COMPOSITION OF THE GOSPEL. 


This chapter necessarily embraces quite a wide range of 
subjects, for here must be considered the occasion, place, date, 
object, plan, style, historical exactness, and the last discourses. 


I. Occasion. 


The earliest authorities represent that the Gospel of St. 
John was written at the request of those who were intimate 
with the Apostle. Doubtless St. John had often delivered its 
contents to them orally; and the elders desired that before 
his death it should be placed in permanent form, and thus be 
a perpetual guidance for the Church. The tradition in its 
simplest form has been preserved by Clement of Alexandria 
(a. ν. 190). He states on the authority of “the earliest pres- . 
byters,” that “last of all, John, perceiving that the external 
facts had been made plain in the Gospel, being urged by his 
friends, and inspired by the Spirit, composed a Spiritual Gos- 
pel” (Eusebius’ Hecl. Hist. B. VI. c. 14. With additional 
details this statement is given in the “ Muratorian. Frag- 
ment” (A. Ὁ. 170), which says, “The Fourth Gospel is that 
of John, one of the disciples. When his fellow-disciples and 
bishops, entreated him, he said, ‘ Fast ye now with me for the 
space of three days, and let us recount to each other what- 
ever may be revealed to us.’ On the same night it was re- 
vealed to Andrew, one of the Apostles, that John should 
narrate all things in his own name as they called them to 
mind.” There can be no question but Jerome had before 
him either this fragment, or else the original narrative upon 
which it is based, for he says that ‘ecclesiastical history 


6h CC 


Occasion. 69 


records that John, when he was constrained by his brothers 
to write, replied that he would do so, if a fast were appointed 
and all joined in prayer to God; and that after this was 


ended, filled to the full with revelation, he indited the heaven 


sent preface: ‘In the beginning was the Word’” (Com. Matt. 
Prol.). : . 

Unquestionably difficulties of doctrine had arisen in the 
Christian Church. A new turn had been given to Christian- 
ity after the destruction of Jerusalem. The lingering and 
hampering connection with Judaism had been severed, and a 
readjustment of the interpretations of Christ’s promises had 
become necessary. Added to this was the rise of a Christian 
philosophy, shading of by strange comparisons and colorings 
to pagan speculation; all of which, called for a direct state- 
ment, in terms adequate to meet the emergency, by a voice 
of authority. Hence, we have the external evidence of the 
circumstances under which St. John was induced to compose 
his Gospel. Besides the records already cited, others attempt 
to define this more clearly. Irenzeus supposes John to have 
written his Gospel as a polemic against Cerinthus (III. 11. 1.). 
In the Scholia, attributed to Victorinus of Pettau (A. D. 304) © 
it is said that “he wrote the Gospel after the Apocalyse. 
For, when Valentinus and Cerinthus and Ebion and the 
others of the school of Satan were spread throughout the 
world, all the bishops from the neighboring provinces came . 
together to him, and constrained him to commit his own tes- 
timony to writing’ (Mique. Patrol. V. p. 333). This last state- 
ment appears to be only an amplification of the Asiatic 
tradition as preserved by Ireneus. 

As this view was widely disseminated it is more than 
probable that all point back to one account, which could not 
have been far removed from the time of the Apostle. It is 
safe to affirm that the Fourth Gospel was written after the 
Synoptics, at the request of certain Christian Churches, and 
presents a summary of the oral teachings of St. John upon 
the life of Christ, and that it met a want which had grown up 


τὸ Study of the Gospel of St. John. 


in the Church near the close of the Apostolic age; although 
it is impossible to procure specific details by which the whole 
truth might be elucidated. 


II. Puace. 


Early writers have mentioned both Patmos and Ephesus 
as the home of John at the time he wrote his Gospel; but 
the weight of evidence is in favor of the last named city. 
Treneus states that John wrote his Gospel whilst he dwelt in 
Ephesus of Asia (11. 1); Jerome states that John was in Asia 
when he complied with the request of the bishops of Asia, 
and others, to write more profoundly concerning the Divinity 
of Christ (Prol. in Matth.); and Theodore of Mopsuesta relates 
that John was in Ephesus when he was moved by his disciples 
to write his Gospel. 

The evidence in favor of Patmos comes from two anony- 
mous writers, one the author of the Synopsis of Scripture, 
which states that the Gospel was dictated by John in Patmos, 
and afterwards published in Ephesus, and the other, the an- 
thor of the work, De XII. Apostolis, which affirms that John 
was banished by Domitian to Patmos, where he wrote the 
Gospel. The later date of these writers would hardly over- 
balance the statements of the earlier Fathers who seemingly 
had more accurate knowledge. 

After the destruction of Jerusalem, A. D. 69, the city of 
Ephesus became the center of the active life of Hastern 
Christendom. Even for a time Antioch became less conspic- 
uous. The city was half-Greek, half-Oriental, and was visited 
by ships from all parts of the Mediterranean, and united by 
great roads with the markets of the interior, was the common 
meeting-place of various characters and classes of men. It 
contained a large church of faithful Christians, a multitude 
of zealous Jews, an indigenous population devoted to the wor- 
ship of a strange idol whose image was borrowed from the 
East, its name from the West. In the Xystus of Ephesus, 
free-thinking philosophers of all nations disputed over their 


Date. 71 


favorite tenets. The city was famed for its Temple of Diana, 
one of the seven wonders of the world. This marvellous 
building was despoiled of its treasures by Nero, burned by 
the Goths, and finally destroyed by the iconoclasts, in the 
reign of Theodosius i., who issued his celebrated edict against 
the ceremonies of the Pagan religion, a. Ὁ. 381. This city 
would especially be favorable for St. John in his work of ex- 
tending the Christian Church. ' 


III. Dare. 


The time when the Gospel was written is of great im- 
portance in its interpretation, and to this phase of the ques- 
tion more than ordinary attention must be accorded. Among 
the learned various opinions have been entertained. Basnage 
and Lampe supposed it to have been written prior to the de- 
struction of Jerusalem; and in conformity to this opinion 
Dr. Lardner fixed the date in the year 68; Dr. Owen in 69; 
Michaelis in 70; Chrysostom and Epiphanius, among the an- 
cient fathers, and Dr. Mill, LeClere, and Bishop Tomline 
among the moderns, refer its date to the year 97; Jones to 
98; Bertholdt to the last decade of the first century, and Dr. 
Plummer from the year 80 to 95. 

The principal argument for the early date is derived from 
John v. 2, where the Apostle says, “ Now there is at Jerusa- 
lem, by the sheep-gate, a pool, which is called in the Hebrew 
tongue Bethesda, having five porches.” It has been urged 
that Jerusalem must have been standing when these words 
were written; and if written after the destruction, the words 
would have been, “‘ Now there was at Jerusalem a pool,” ete. 
This argument is quite superficial, for it presupposes that the 
pool of Bethesda was dried up or destroyed at the time of the 
overthrow of the ill-fated city. It is well-known that when 
Vespasian ordered the city to be demolished, he permitted 
some things to remain for the benefit of the garrison stationed 
there. It would be but natural that the wells and bathing 
places should be spared, for the soldiers would not purposely 


72 Study of the Gospel of St. John. 


be deprived of a grateful refreshment. The statement of the ~ 


Evangelist looks no farther than the pool of Bethesda, and 
has no view of the state of Jerusalem. The argument de- 
duced from the above passage, in favor of an earlier date, is 
more specious than forcible, and must be considered as in- 
conclusive. 

There are marked peculiarities of the Gospel which fore- 
ibly argue that it was written quite a number of years after 
Jerusalem was destroyed. Among these we may enumerate 
the following: 

a. The omission of ALL PROPHETIC REFERENCE to the de- 
struction of Jerusalem. Before that event all the sacred 
writers frequently referred to it, as is manifest from an in- 
spection of the Synoptics, the Acts and some of the Epistles. 
Afterwards there was less occasion to mention it, partly 
because the event was known to have verified the prophecy, 
and especially because it was no longer necessary for the 
disciples to be on their guard against the danger of perishing 
in the general destruction, and moreover they needed not the 
assurance that they should obtain rest, by the prostration of 
the persecuting Jews. 

The Synoptics contain a full account of Christ’s prophetic 
spirit in his foretelling the destruction of Jerusalem, and of 
its celebrated Temple, with all its preceding signs and con- 
comitant and subsequent circumstances. The signs which 
were to precede the destruction of Jerusalem are thus enum- 
erated: the appearance of false Messiahs (Matt. xxiv. 4, 5, 
Mark xiii. 5,6, Luke xxi. 8); wars and commotions (Matt. 
xxiv. 6, 7, Mark xiii. 7, 8, Luke xxi. 9, 10); famines, pesti- 
lences and earthquakes (Matt. xxiv. 7, Mark xiii. 8, Luke xxi. 
10, 11); fearful sights and signs from heaven (Luke xxi. 11); 
the persecution of the Christians (Matt. xxix. 9, Mark xiii. 9, 
Luke xxi. 12); and the preaching of the Gospel throughout 
the known world (Mark xiii."10)._ The circumstances of the 
destruction of Jerusalem are thus given: Jerusalem compassed 
by armies (Matt. xxiv. 15, Mark xiii. 14, Luke xxi. 20); when 


Date. 73 


the Christians were to escape from the city (Matt. xxiv. 16-18, 
Mark, xiii. 14-16, Luke xxi. 21); false Christs and false pro- 
phets during the siege (Matt. xxiv. 24, Mark xiii. 22); misery 
of the Jews (Matt. xxiv. 19, 21, Mark xiii. 17, 19, Luke xxi. 
22-24); and the total destruction of the Temple and City 
(Matt. xxiii. 37, 38, xxiv. 2, Mark xiii. 2, Luke xiii. 34, 35, 
xix. 44, xxi. 6, 24). As these words fell from the lips of the 
Master, and upon a point vital to the Jewish nation, it would 
be most unaccountable that John should fail to record them, 
unless the event had passed some years previous to the date 
of his writing. 

Ὁ. The Seconp Comine oF Curist, by the ablest commen- 
tators is recognized to have been in spirit and power; and 
that this took place at the destruction of Jerusalem, which 
resulted in the abolition of the Jewish dispensation, and the 
establishment of the kingdom of heaven in the earth. Of the 
fifty-seven passages referring to this event, seventeen are 
found in the Synoptics (Matt. x. 23, xvi. 27, 28, xxiv. 3, 29-35, 
39, 44, xxv., xxvi. 64; Mark viii. 38, ix. 1, xiii. 3, 4, 28-31; 
Luke ix. 26, 27, xxi. 5-7, 27-32; xii. 40, xvii. 22-24), and 
none in the Gospel ot John. The subject is an important 
‘one. Three chapters in Matthew (xxiv.-xxvi.) are devoted to 
this event, and the Epistles contain frequent allusions to it. 
The Apostles expected the event to occur in their day and so 
taught, as they had a right to, for Jesus had declared that 
their generation would not pass away till all was fulfiled. 
The teachings of Jesus on this subject must have been known 
to John, and his silence on a theme so frequently spoken of 
ean only be accounted for from the fact that he recognized 
that the fulfilment had taken place prior to his composition 
of the Gospel. 

There are seven passages, two of which occur in John’s 
writings (xiv. 3, and 1 Jno. 111. 2), that are generally sup- 
posed to refer to Christ’s final coming at the resurrection of 
the dead. The passage “If I will that he tarry till I come, 
what is that to thee?” (xxi. 22) is simply explanatory, belong-. 


΄ 
* 


74 Study of the Gospel of St John. 


ing to a saying that went abroad among the brethren that — 


John should not die. It was equivalent to saying, If I will 
that he escape martyrdom and die in peace, what is that to 
thee? The early persecution against the Christians was al- 
most wholly instituted by the Jews; and when their power 
was broken, by the fearful calamity which befell them (Matt. 
xxiy.), the disciples had rest for several years. 

Although not connected with this question, yet it should 
probably be referred to, that, inasmuch as, it has been de- 
clared that “ this same Jesus which is taken up from you into 
heaven, shall so come in like manner as ye have seen him go 
into heaven” (Acts 1. 11), must mean the bodily coming of 
Christ at the end of time, because he did not come in like 
manner at the destruction of Jerusalem. It is only necessary 
to observe that ὃν-τρόπον, here rendered “like manner,” oc- 
curs in the New Testament eight times. It is rendered as six 
times (Matt. xxi. 37, Luke xiii. 84, Acts vil.-28, xv. 11, xxvii. 
25, 2 Tim. 111. 8), and once conversation (Heb. xiii. 5). In the 
first passage (Matt. xxiii. 37) it would hardly be affirmed that 
Jesus would gather “thy children together in like manner as 
a hen gathereth her chickens under wings.” 

ce. The particularity with which this Evangelist EXPLAINS 
THE JEWISH NAMES AND CUSTOMS indicates that he wrote for the 
information of those, who, by distance of place and lapse of 
time, were unacquainted with them. Similar explanations 
occur in the Synoptics, but they are less frequent and par- 
ticular. In John these explanations would be necessarily 
more marked because many more Gentiles, and of more dis- 
tant countries, had embraced Christianity, which would require 
such explanations in order that the facts might be fully set 
forth. The feasts and other peculiarities of the Jews would 
be but little understood by the Gentiles of Asia Minor, thirty 
years after the destruction of Jerusalem. 

Under the consideration of ‘ Occasion and Date”? West- 
cott has copiously set forth the reasons for ascribing a late 


Te ee, ee er ἢς τωι 


Date. 75 


date to this Gospel. As it bears more or less on the interpre- 
tation of the Gospel, it is here transcribed in full. 

d. “ No one can read the Fourth Gospel carefully with- 
out feeling that the WRITER OCCUPIES A POSITION REMOTE from 
the events which he describes. However clear it is that he 
was an eye-witness of the Life of the Lord, it is no less clear 
that he looks back upon it from a distance. This is the im- 
pression which is conveyed by the notes which he adds from 
time to time in interpretation of words or facts (vil. 39, xii. 
33, ΧΙ. 9, 382, xix. 36, xxi. 19). These notes offer a remark- 
able contrast to those in which attention is called in the First 
Gospel to the present and immediate fulfilment of prophecy. 
One plain proof of this is found in the manner in which he 
records words which point to the spread of the Gospel be- 
yond the limits of Judaism. This characteristic view is dis- 
tinctly brought out in the interpretation which he gives of 
the judgment of Caiaphas: ‘ Now this he said not of himself, 
but being high-priest in that year, he prophesied that Jesus 
should die for the nation, and not for the nation only, but in 
order that he might gather together in one the children of God 
that were scattered abroad’ (xi. 51,52). Itis beyond question 
that when the Evangelist wrote these words, he was reading 
the fulfilment of the unconscious prophecy of Caiaphas in the 
condition of the Christian Church about him. 

“The same actual experience of the spread of the Gos- 
pel explains the prominent position which St. John assigns 
to those sayings of Christ in which he declared the universal- 
ity of his mission: ‘Other sheep I have which are not of this 
fold; them also must I lead . . . . and they shall be- 
come one flock, one shepherd’ (x. 16); ‘I, if I be lifted up 
from the earth, will draw all men unto myself’ (xii. 32); the 
Son has ‘ authority over all flesh’ (xvii. 2); ‘all that which 
the Father giveth me, shall come to me; and him that cometh 
to me I will in no wise cast out’ (vi. 87); the knowledge of 
God and of Jesus Christ ‘is eternal life’ (xvii. 8); and this 
knowledge, the knowledge of the truth, conveys the freedom, 


τὸ Study of the Gospel of St. John. 


of which the freedom of the children of Abraham was only 
a type (vill. 31); the final form of worship is the worship of 
‘the Father,’ in which all local and temporal worships, typi- 
fied by Gerizim and Jerusalem, should pass away (iv. 21). 

“This teaching receives its final seal in the answer of 
Pilate: ‘Thou sayest that lama king. To this end have I 
been born, and to this end am I come into the world, that [ 
should bear witness unto the truth. Every one that is of the 
truth heareth my voice’ (xviii. 87). The relation of the be- 
liever to Christ is thus shown to rest on a foundation which 
is of all most absolute. Christ, while he fulfiled ‘the Law.’ 
which’ was the heritage of the Jews, revealed and satisfied the 
Truth, which is the heritage of humanity. 

‘‘There are indeed traces of the announcement of this 
universalism of the Gospel in the Synoptic narratives, and 
especially in that of St. Luke. It is taught there that Christ 
came as ‘ the salvation prepared before the face of all the peo- 
ples, a light for revelation to Gentiles, and a glory to God’s 
people Israel ’ (11. 31, 32); ‘repentance unto remission of sins’ 
was to be preached ‘in his name unto all the nations begin- 
ning from Jerusalem’ (xxiv. 47). It may be possible also to 
see in the face of the Prodigal Son an image of the restora- 
tion of the brethren in their Father’s home. But in these 
cases the truth is not traced back to its deepest foundation ; 
nor does it occupy the sane relative position as in St. John. 
The experience of an organized Christian society lies between 
the two records. 

« This is plainly intimated by the language of the Evan- 
gelist himself. He speaks in his own person of the great 
crisis of the choice of Israel as over: ‘ He came to his own 
and his own people received him not’ (i. 11); and so in some 
sense, the choice of the world was also decided, ‘the hght 
hath come into the world, and men loved the darkness rather 
than the light’ (iii. 19). The message of the Gospel had al- 
ready been proclaimed in such a way to Jew and Gentile that 


Date. 77 


a judgment could be pronounced upon the general character 
of its acceptance. 

“This typical example serves to show how St. John 
brings into their true place in the completed edifice the facts 
of Christ’s teaching which were slowly realized in the course 
of the apostolic age. And while he does so, he recalls the 
words in which Christ dwelt upon that gradual apprehension 
of the meaning of his life and work, which characterized in 
fact the growth of the catholic Church. Throughout the 
last discourses of the Lord, the great change to the apostolate 
we seem to hear the warning addressed to St. Peter at the 
outset: ‘What I do thou knowest not now, but thou shalt 
come to know afterwards’ (xii. 7). It is implied in the re- 
cital that the words of patient waiting had found their accom- 
plishment by the mission of the new advocate: ‘I have yet 
many things to say unto you, but ye can not bear them now ; 
howbeit when He is come, even the Spirit of Truth, He shall 
guide you into all the truth’ (xvi. 12; comp. xv. 26). Even 
if Christ had already ‘made known all things’ (xv. 15), there 
was need of the long teaching of time, that his disciples 
might master the lessons which they had implicity received. 

“The record of these appeals to a future growth of knowl- 
edge can admit of only one interpretation. In dwelling on 
such aspects of Christ’s teaching, it is clear that the Evangel- 
ist is measuring the interval between the first imperfect views 
of the Apostles as to the kingdom of God, and that just ideal 
which he had been allowed to shape, under the teaching of 
the Paraclete, through disappointments and disasters. Now 
at length, on the threshold of a new world, he ean feel the di- 
vine force of much that was before hard and mysterious. He 
had waited till his Lord came; and he was enabled to recognize 
His Presence, as once before by the lake of Galilee, in the un- 
expected victories of faith. 

“Τὴ the last quarter of the first century, the world relat- 
ing to the Christian Church was a new world; and St. John 
presents in his view of the Work and Person of Christ (1) 


78 Study of the Gospel of St. John. 


THE ANSWERS WHICH HE HAD FOUND TO BE GIVEN IN HIM to 
the problems which were offered by the changed order. The 
overthrow of Jerusalem, carrying with it the destruction of 
the ancient service and the ancient people of God, the estab- 
lishment of the Gentile congregations on the basis of St. Paul’s 
interpretation of the Gospel, the rise of a Christian philosophy 
from the contact of the historic creed with Eastern and West- 
ern speculation, could not but lead one who had lived with 
Christ to go back once more to those days of a divine dis- 
cipleship, that he might find in them, according to the prom- 
ise, the anticipated replies to the questionings of a later age. 
This St. John has done; and it is impossible not to feel how 
in each of these cardinal directions he points his readers to 
words and facts which are still unexhausted in their appli- 
cations. 

““We have already touched upon the treatment of the 
Jewish people in the Fourth Gospel. They appear as the 
heirs of divine blessings who have Esau-like despised their 
birthright. The prerogatives of the people and their misuse 
of them are alike noted. But in this respect their is (2) ong 
MOST STRIKING DIFFERENCE BETWEEN THE FourtH GosPEL AND 
THE OTHER THREE. The Synoptic Gospels are full of warnings 
of judgment. Pictures of speedy desolation are crowded into 
the record of the last days of the Lord’s ministry (Matt. xxiv., 
Mark xiii., Luke xxi.) His coming to judgment is a central 
topic. In St.John all is changed. There are no prophecies 
of the seige of the Holy City ; there is no reiterated promise 
-of a return; the judgment had been wrought. Christ had 
come. There was no longer any need to dwell upon the out- 
ward aspects of teaching which had in this respect found its 
accomplishment. The task of the Evangelist was to unfold 
the essential causes of the catastrophe, which were significant 
for all time, and to show that even through apparent ruin and 
failure the will of God found fulfilment. Inexorable facts 
had revealed the rejection of the Jews. It remained to show 
that this rejection was not only foreseen, but that was also 


vid 


te, 
“eS 


κ᾿ eet Ὰ 
MALL 303.4 ΜῈ 
ἌΡ ae ee ἘΝ 


Date. 79 


morally inevitable, and that involved no fatal loss. This is 
the work of St. John. He traces step by step the progress 
of unbelief in the representatives of the people, and at the 
same time the correlative gathering of the children of God by 
Christ to Himself. There was a divine law of inward affinity 
to good or evil in the obedience and disobedience of those who 
heard: ‘I am the good Shepherd ; and I know mine own, and 
mine own know me, ever as the Father knoweth me and I 
know the Father’ (x. 14, 15); ‘ Ye believe not, because ye are 
not of my sheep. My sheep hear my voice, and I know them, 
and they follow me’ (x. 26, 27); ‘This is the judgment, that 
the light is come into the world, and men loved the darkness 
rather than the light, for their works were evil’ (iii. 19). 
“The Fourth Gospel reveals in these and similar pas- 
sages the innermost cause of ‘the rejection of the Jewish 
people. The fact underlies the record, and the Evangelist 
lays open the spiritual necessity of it. He reveals also the 
constitution of the Spiritual Church. The true people of God 
survived the ruin of the Jews: the ordinances of a new society 
replaced in a nobler shape the typical and transitory worship 
of Israel. When this Gospel was written, the Christian con- 
gregations, as we see from St. Paul’s Epistles, were already 
organized, but the question could not but arise, how far this 
organization was fitted to realize the ideal of the kingdom 
which Christ preached. The Evangelist meets the inquiry. 
He shows from the Lord’s words what are the laws of his 
service, and how they are fulfiled by the institutions in which 
they were embodied. The absolute worship was to be in 
“spirit and truth’ (iv. 23), as distinguished from letter and 
shadow ; and the discourses with Nicodemus and at Caper- 
naum set forth by anticipation how the sacraments satisfy this 
condition for each individual. On the other hand, the general 
ministerial commission, which is contained only in the Fourth 
Gospel (xx.), gives the foundation of the whole. In that lies 
the unfailing assurance of the permanence of the new society. 
3. “So far the Fourth Gospel met difficulties which had 


80 Study of the Gospel of St. John. 


not been and could not be realized till after the fall of Jerusa- 
lem. In like manner it MET pirFIcuLTIES which had not been 
and could not be felt till the preaching of St. Paul had moulded 
the Christian Society in accordance with the law of freedom. 
Then first the great problems as to the nature of the object of 
personal faith, as to the revelation of the Deity, as to the uni- 
versality of the Gospel, were apprehended in their true vast- 
ness; and the Evangelist shows that these thoughts of a later 
age were not unregarded by Christ himself. The experience- 
of the life of the Church—which is nothing less than the 
historic teaching of the Holy Spirit—made clear in due time 
what was necessarily veiled at first. Sayings became lumin- 
ous which were riddles before their solution was given. Christ, 
in relation to humanity, was not characteristically the Prophet 
or the King, but the Savior of the world, the Son of Man, the 
Son of God. In this connection the fact of the Incarnation 
obtained its full significance. By the Incarnation alone the 
words which were partially interpreted through the crowning 
miracle of the Lord’s ministry were brought home to all men: 
‘I am the Resurrection and the Life’ (xi. 25). 

“Thus by the record of the more mysterious teaching of 
the Lord, in connection with typical works, St. John has 
given a historical basis for the preaching of St. Paul. His 
narrative is at once the most spiritual and the most concrete. 
He shows how Faith can find a personal object. The words 
‘He that hath seen me hath seen the Father’ (xiv. 9) mark 
an epoch in the development of religious thought. By them 
the idea of God receives an abiding embodiment, and the 
father is thereby brought forever within the reach of intelli- 
gent devotion. The revelation itself is complete (xvii. 6, 26), 
and yet the interpretation of the revelation is set forth as the 
work of the Holy Spirit through all ages (xiv. 20). God in 
Christ is placed in a living union with all creation (vy. 17: 
comp. i. 3). The world, humanity and God are represented 
in the words and in the Person of Christ under new aspects 
of fellowship and unity. 





4 
‘ 

‘ 

A 
‘ 
a 


Date. 81 


“Tt will be evident how this teaching is connected with 
that of St. Paul. Two special points only may be noticed: 
the doctrine of the sovereignty of the divine will, and the 
doctrine of the union of the believer with Christ. The foun- 
dations of these two cardinal doctrines, which rise supreme 
in the Pauline Epistles, lie deep in the Fourth Gospel. The 
first, the doctrine of Providence, Predestination, however it 
be called, not only finds reiterated affirmation in the dis- 
courses of the Lord contained in the Fourth Gospel, but it is 
also implied as the rule of the progress of the Lord’s life. 
His ‘hour’ determines the occurrence of events from man’s 
point of view; and the Evangelist refers to it in connection 
with each crisis of the Gospel history, and especially with the 
Passion in which all crises were consummated (ii. 4, vii. 30, 
vill. 20, xii. 23, 27, xii. 1, xvi. 4, xvii. 1; comp. vii. 6-8). 
So also the will or ‘the gift’ of the Father is the spring of 
the believer's power (ili. 27, vi. 37, 44, 65, xvii. 12); and 
Christ fulfils and applies that will to each one who comes to 
him (xv. 16, 5; v. 21). 

“Faith again assumes a new aspect in the narrative of 
St. John. Itis not merely the mediative energy in material 
deliverances, and the measure (so to speak) of material 
power; it is an energy of the whole nature, and active trans- 
ference of the whole being into another life. Faith in a Per- 
son—in One revealed under a new ‘name’—is the ground of 
sonship (i. 12), of life (xi. 25), of power (xiv. 12), of illumin- 
ation (xii. 36, 46). The key-words of two complementary 
views of truth are fully combined: ‘ This is the work of God, 
that ye believe’ —believe with a continuous ever-present 
faith—‘ on him whom he sent’ (vi. 29; comp. viii. 30). 

Once again; when the Fourth Gospel was written Chris- 
tianity occupied A NEW INTELLECTUAL ΡΟΒΙΊΤΙΟΝ. In addition 
to social and doctrinal developments, there were also those 
still vaster questions which underlie all organization and all 
special dogma, as to the function and stability of knowledge, 

6 


82 Study of the Gospel of St. John. 


as to the interpretation and significance of life, as to the con- 
nection of the seen and unseen. The new faith had made 
these questions more urgent than before, and the teaching of 
the Lord furnished such answers to them as man can appre- 
hend. Knowledge was placed in its final position by the 
declaration ‘Iam the Truth. . . . The Truthshall make 
you free’ (xiv. 6, vill. 31). Every thing real is thus made 
tributary to religious service. Again, the eternal is revealed 
as present, and life is laid open in all its possible nobility. 
The separation which men are inclined to make arbitrarily 
between ‘here’ and ‘there’ in spiritual things, is done away: 
‘This is life eternal’ (xvii. 3); ‘He that heareth my word 
hath life eternal’ (v. 24). Once more, the essential unity and 
the actual divisions of the world are alike recognized: ‘ All 
things were made through him’ [in the Word] ((. 8); . . . 
‘and the Light shineth in the darkness’: (i. 5); and ‘the 
Word became flesh.’ Thus in Christ there is offered the his- 
toric reconciliation of the finite and the infinite, by which the 
oppositions of thought and experience are made capable of 
being reduced to harmony. : 

«ΠΉ686. internal indications of date completely accord 
with the historical tradition, and lead to the conclusion that 
the composition of the Gospel must be placed late in the gen- 
eration which followed the destruction of Jerusalem. The 
shock of that momentous revolution was over, and Christians 
had been enabled to interpret it. There is no evidence to de- 
termine the date exactly. St. John, according to Asiatic tra- 
dition recorded by Irenzeus (11. 22, 5; 11. 8, 4) lived ‘till the 
times of Trajan’ (A. p. 98-117), and the writing of the Gos- 
pel must be placed at the close of his life. It is probable 
therefore that it may be referred to the last decennium of the 
first century, and even to the close of it” (Introd. to St. John’s 
Gospel). 

IV. Ossect oF THE GOSPEL. 

The Gospel narratives, however different they may be in 

detail, must have the same object. There may be external 


Object of the Gospel. 83 


circumstances which might cause certain points to be brought 
more prominently forward, and the cause or origin may be 
discovered in a close study of the wording of the narrative 
and the spirit of the age that gave it birth. Much conjecture 
and criticism has resulted in the study of the object of John’s 
Gospel, although the primal reason is clearly given. 

a. The PURPOSE OF THE GOSPEL is best given in the lan- 
guage of its author, who thus clearly expresses himself. 
“ Many other signs did Jesus in the presence of his disciples 
which have not been written in this book; but these have 
been written that ye may believe that Jesus is the Christ, the 
Son of God, and that believing ye may have life in his name” 
(xx. 80, 31). The object then was not to write a life of 
Christ; for John certainly had stores of knowledge concern- 
ing him. No one was better equipped for that purpose, and 
his Gospel is far from being a biography. Out of his abund- 
ant personal recollections he made a careful selection with a 
view to producing a particular effect upon his readers, and 
thus open to them an inestimable treasure. He could have 
poured forth a stream of information which would have ar- 
dently been received. But he must impose upon himself the 
self-denying task of eliminating every thing that might ob- 
scure his argument; he therefore rigidly limits himself in 
order that the desired effect might be produced. As an- 
nounced by the Evangelist his object was two-fold. First, to 
convince men that Jesus was the true Messiah; and for this 
purpose he urges the evidence of the miracles most earnestly, 
as well as the language of our Lord. Secondly, the ultimate 
object was to assist in imparting life to men through the in- 
fluence of faith in the Son of God and in his truth (comp. iii. 
15, 17, v. 24, xvi.17.) This is the great design of the Gospel, 
to purify the hearts of men, through faith, to turn them from 
sinfulness, and lead them to the practice of holiness, and the 
enjoyment of God’s grace. 

The Evangelist would prove to the Jew that Jesus, the 
man who had been known to them personally or historically, 


84 Study of the Gospel of St. John. 


‘was the promised Messiah, for whom they had been looking: 
and in him all types and prophecies had been fulfiled, and to 
him all allegiance is due. The Evangelist would prove to 
the Gentiles that this Jesus, of whom the world was hearing 
so much, is the Son of God, and that his mission was ¢o- 
extensive with the human race; and that both Jew and Gen- 
tile were to be partakers of the truths he uttered; and that 
there is neither Gentile nor Jew, circumcision nor uncircum- 
cision, barbarian, Scythian, bond nor free; but Christ is all 
and in all; all are one in Christ Jesus (comp. Col. 11. 11; Gal. 
iii. 28). 

The object is not to be looked for beyond that expressed 
by the Evangelist himself, for it must be regarded as conclu- 
sive. Still there may have been influences which caused the 
Evangelist to write for the purpose of presenting the two 
points so clearly elucidated. While presenting the main ob- 
ject he could cover different special purposes, which possibly 
might have been minor motives in the work. Hence discus- 
sions have arisen on the polemical, supplemental, didactic 
and conciliatory character of the work. Whatever might be 
the truth in the matter a consideration of these points will 
assist in the interpretation of the character of the com- 
position. 

b. The Gospel is not SPECIFICALLY POLEMICAL, although 
strictly speaking it is doctrinal. The early Gospels are im- 
plicit dogmas, containing the fundamental facts and words 
which experience afterwards interpreted, while the Fourth 
Gospel reviews the facts in the lght of their interpretation ; 
the exactness of historical truth being paramount in both 
cases. 

Some writers have shown much ingenuity in discovering 
references to Docetism, Ebionitism, and Sabianism. Designed 
polemical opposition to any of those errors does not lie in the 
contents of the Gospel; and yet it would be difficult to main- 
tain that they were not unnoticed by John. In setting 
forth the faith he has introduced passages that confute 





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ean e 4: 


Object of the Gospel. 85 


those erroneous tendencies. Irenseus gives the following ac- 
count on this subject: ““ John being desirous to extirpate the 
errors sown in the minds of men by Cerinthus, and some time 
before by those called Nicolaitans, published his Gospel : in 
which he acquaints us that there is one God, who made all 
things by his word, and not, as they say, one who is the Cre- 
ator of the world, and another who is the Father of the Lord: 
one the Son of the Creator, and another the Christ from the 
super-celestial abodes, who descended upon Jesus the Son of 
the Creator, but remained impassible, and afterwards fled back 
to his own pleroma or fulness’ (Heres. B. 111. ¢. 11). This 
testimony of Ireneus has been opposed by quite an array of 
biblical critics, but the evidence confirms the view that Gnostic 
errors had crept into the Church before John wrote his Gos- 
pel. That there are passages in John’s Gospel which are 
conclusive against Ebionitic and Docetic errors may be seen 
by referring to the same (comp. also I John ii. 22, iv. 2); but 
it does not follow that St. John’s object was particularly to 
refute these false assumptions. If controversy had been his 
object, the First Epistle shows with what directness the 
Apostle could have dealt adversaries. 

e. Cerinthus was an important personage in Ephesus 
during a portion of the time that St. John was there, and be- 
tween them there was more or less antagonism. As it has 
been affirmed that the doctrines of Cerinthus had an indi- 
rect influence in calling out the Fourth Gospel, it is proper 
here to note that he was a Jew by birth, and had studied 
philosophy and literature at Alexandria. He attempted to 
create a new and singular system of doctrine and discipline, 
by a monstrous combination of the doctrines of Jesus Christ 
with the opinions and errors of the Jews and Gnostics. 
From the latter he borrowed their pleroma or fulness, their 
Ajons or spirits, their Demiurgus or creator of the visible 
world, and so modified and tempered these fictions as to give 
them a semblance of Judaism, which considerably favored 
the progress of his teaching. [16 affirmed that the most high 


80 Study of the Gospel of St. John. 


God was utterly unknown before the appearance of Christ, and 
dwelt in a remote heaven called Pleroma with the chief spirits 
or Atons; that this Supreme God first generated an only be- 
gotten son, ΜΟΝΟΤΕΝΕΖ, who again begot the Logos, which was 
inferior to the first born; that Christ was a still lower eon, 
though far superior to some others; that there were two 
higher eons, distinct from Christ, one called zou, or Lirs, and 
the other Puos, or the Licut; that from the eons again pro- 
ceeded inferior orders of spirits, and particularly one Demi- 
urgus, Who created this visible world out of eternal matter; 
that this Demiurgus was ignorant of the supreme God, and 
much lower than the Alons, which were wholly invisible ; that 
he was the peculiar God and protector of the Jews, and to 
them sent Moses, whose laws were to be perpetually ob- 
served; that Jesus was a mere man of the most illustrious 
sanctity and justice; that the Alon Christ descended upon 
him in the form of a dove when he was baptized, revealed to 
him the unknown father and empowered him to work mira- 
cles; that the Aon, Light, entered John the Baptist in the 
same manner, and therefore, in some respects, John was pre- 
ferable to Christ; that Jesus, after his union with Christ, op- 
posed himself with vigor to the God of the Jews, at whose 
instigation he was seized and crucified by the Hebrew priests, 
and that when Jesus suffered, Christ ascended on high, so 
that the man Jesus alone passed through an ignominious 
death; that some day Christ will return to the earth, and re- 
newing his former union with the man Jesus, will reign in 
Palestine a thousand years. We possess three different au- 
thorities for the opinions of Cerinthus, to some extent incon- 
sistent with each other,—Ireneus, Caius the Roman presby- 
ter, and the name of the third is unknown. 

ἃ. That the Fourth Gospel is supPLEMENTAL to the Synop- 
ties was early maintained in the Church, and that this record 
was to preserve what the others had omitted. Eusebius quot- 
ing from his predecessors says, ‘The Apostle John gave in 
his Gospel an account of the period which had been omitted by 


Plan and Analysis of the Gospel. 87 


the earlier Evangelists, and of the deeds done by the Savior 
during that period; that is, of those which were done before 
the imprisonment of the Baptist. . . . The Gospel ac- 
cording to John contains the first acts of Christ, while the 
others give an account of the latter part of his life. And the 
genealogy of our Savior, according to the flesh, John quite 
naturally omitted, because it had already been given by Mat- 
thew and Luke, and began with the doctrine of his divinity, 
which had, as it were, been reserved for him, as their superior, 
by the divine Spirit.” (Heel. Hist. B. 111. c. 24.) There is no 
question but John does supplement the other three Gospels 
to a large extent, especially as regards the ministry in Judea. 
Where something not recorded by them would equally sup- 
port his purpose he would naturally prefer it; but he does 
not hesitate to retell what had already been recorded by one 
or all three of them, if it is necessary for the object had 
in view. In the general chronology as well as in the de- 
tailed incidents of the Lord’s life it is a supplement, only in 
the sense that it is the vital analysis of faith and unbelief. 
The gradual development of the popular views of Christ 
among the disciples is carefully traced; and the successive 
erises in the divine revelation which happened in Jerusalem, 
then the center of the religious activity of Jewish theocracy, 
are brought out in strong relief. 

Although this Gospel, by high eritical authority has been 
pronounced a supplementary one, yet those who hold to this 
theory in its extreme and exclusive form will find it difficult 
to account for the fact that St. John has many things in com- 
mon with his predecessors; and those who reject the theory 
entirely will find it hard to account for his omissions, es- 
pecially of such events as the Transfiguration, which he was 
admitted to see, and under any theory would have been 
within the scope of his history. 


V. Puan AND ANALYSIS OF THE GOSPEL. 


The plan of the Fourth Gospel is more manifest than that 


88 Study of the Gospel of St. John. 


of the other three. The different scenes from the life of 
Jesus Christ which he puts before us, are not only carefully 
selected but well arranged, leading up step by step to the full 
view of the Messianic character and mission. ΤῸ those who 
accept Jesus as the Messiah there is a development of faith 
and love, and on the other hand there is an unfolding of un- 
belief and hatred ou the part of those who reject and perse- 
cute him. | 
Every part of the narrative is referred to one final truth, 
that ‘Jesus is the Christ, the Son of God.” . There is no 
promise to compose a life of Christ, or even give a general 
view of his teachings. The author works out his own plan, 
according to his expressed purpose of revealing the true na- 
ture of Christ. Having the complete composition, its analy- 
sis is a necessary point in its true interpretation. This should 
be considered at length and indicated in tabular form, that a 
minute survey should be portrayed. 
a. The outline and plan may thus be given: 
I.—Prologue or Introduction, 1. 1-18. 
The Logos as the Energy of God, i. 1-5. 
The Logos revealed to men and rejected by them, 1. 6-18. 
The Logos becomes Incarnate and reveals the Father, 1. 
14-18. 
IJ.—First main division. Christ’s revelation of Himself to 
the World, i. 19—xii. 50. 
i. The Testimony to Christ, 1. 19-1. 11. 
a’. The testimony of the Baptist, 1. 19-37. 
to the deputation from Jerusalem. 1. 19-28. 
to the people, 1. 29-34. 
to Andrew and John, 1. 35-37. 
b’. The Testimony of Disciples, 1. 88-51. 
ο΄. The Testimony of the First Sign (water turned to 
wine), 11. 1-11. 
ii. The Work of Christ, 11. 18-ἰν. 54. 
a’. The work among Jews, 11. 13-111. 36. 
Cleansing of the Temple, 11. 138-22. 


< 


Plan and Analysis of the Gospel. 89 


Belief without devotion, 11. 23-25. 
Discourse with Nicodemus, iii. 1-21. 
The Baptism and final testimony of John, 111. 22-36. 
b’. The Work among Samaritans, iv. 1-42. 
ο΄. The Work among Galileans, iv. 45-54. 
ti. The Conflict among mixed Multitudes, v.—xii. 
a’, Christ the Source of Life, v. 
The sign at the pool of Bethsaida, v. 1--9. 
The sequel of the sign, v. 10-16. 
The discourse on the Son as the Source of Life, v. 17-47. 
b’. Christ the Support of Life, vi. 
The sign on the land: feeding the 5,000, vi. 1-15. 
The sign on the lake: walking on the water, vi. 16-21. 
The sequel of the two signs, vi. 22-25, 
The discourse on the Son as the Support of Life, vi. 
26-59. 
Opposite results of the discourse, vi. 60-71. 
ο΄. Christ Represents Truth and Light, vii.-ix. 
The controversy with his brethren, vii. 1-9. 
The discourse at the Feast of Tabernacles, vii. 10-39. 
Opposite results of the discourse, vil. 40-52. 
[The woman taken in adultery], vii. 53—viii. 11. 
Christ’s true witness to himself and against the Jews, 
vili. 12-59. 
Illustrates his doctrine by a sign, ΙΧ. 
Prelude to the sign, 1x. 1-5. 
The sign (healing the blind man), ix. 6-12. 
Opposite results of the sign, ix. 13-41. 
α΄. Christ the Representative of Love, x. xi. 
Allegory of the Door of the Fold, x. 1-10. 
Allegory of the Good Shepherd, x. 11-18. 
Opposite results of the teaching, x. 19-21. 
The Discourse at the Feast of the Dedication, x. 22-38. 
Opposite results of the discourse, x. 89-42. 
Illustrates his doctrine by a sign, xi. 
The prelude to the sign, xi. 1-32. 


90 Study of the Gospel of St. John. 


The sign (raising of Lazarus), xi. 83-44. 
Opposite results of the sign, xi. 45-57. 
ε΄. The close of Christ’s Public Ministry, xii. 
The devotion of Mary, xii. 1-8. 
The hostility of the priests, xi. 9-11. 
The enthusiasm of the people, xii. 12-18. 
The discomfiture of Pharisees, xii. 19. 
The desire of the Gentiles, xii. 20-33. 
The perplexity of the multitude, xii. 34-36. 
The conclusion of the Evangelist, xi. 87-48. 
The declaration of Christ, xii. 44-50. 
IlI.—Second Main Division. Christ’s Revelation of Himself 
to His Disciples, xili.-xx. 
i. The Last Ministry of Love, xilil.—xvil. 
a’. The last acts of love, xiii. 1-30. 
θ΄. The last discourses, xiii. 31-xvi. 88. 
In the chamber, xiii. 31—xiv. 
On the way, xv. | 
The allegory of the vine, xv. 1-11. 
Their union with one another, xv. 12-17. 
The hatred of the world, xv. 18-25. 
α΄. The Promise of the Paraclete, xvi. 
The world and the Paraclete, xvi. 1-11. 
The disciples and the Paraclete, xvi. 12-15. 
The sorrow turned into joy, xvi. 16-24. 
Summary and conclusion, xvi. 25-33. 
d'. The Prayer of Christ, xvii. 
The prayer for himself, xvi. 1-5. 
for the disciples, xvii. 6-19. 
for the whole Church, xvii. 20-26. 
Christ in His Passion, xvill.—xix. 
a’. The Betrayal, xvii. 1-11. 
b’. The Jewish or Ecclesiastical Trial, xviii. 12-27. 
ο΄. The Roman or Civil Trial; xvii. 28-xix. 16. 
α΄. The Death and Burial, xix. 17-42. 
The crucifixion and the title on the cross, xix. 17-22. 


i. 


=) 


γὴν 


General Review. 91 


The four enemies and the four friends, xix. 23-27. 
The last words (“I thirst.” ‘It is finished”), xix. 
28-30. 
The hostile and the friendly petitions, xix. 31-42. 
iii. The Resurrection and Manifestations of Christ, xx. 

a’. The first Evidence of the Resurrection, xx. 1-10. 

b'. The Manifestation to Mary of Magdala, xx. 11-18. 

c’. The Manifestation to the Ten and others, xx. 19-23. 

α΄. The Manifestation to St. Thomas and others, xx. 

24-29. 
ε΄, The Conclusion and Purpose of the Gospel, xx. 30-81. 
IV.—The Epilogue, xxi.. 
a’. Christ appears to the Seven and the Miraculous 
Draught of Fishes, xxi. 1-14. 

δ΄. The Commission to St. Peter and Prediction as to his 
Death, xxi, 15-19. 

ο΄. The Misunderstood saying as to the Evangelist, xxi. 
20-23... 

α΄. Concluding Notes, xxi. 24, 25. 

b. The data for fixing the CHRONOLOGY are very meager. 
The following appears to be the best arrangements of the 
main events, which has yet been suggested: 

Early Spring: the calling of the first disciples, i. 19-ii. 11. 
First Passover (April), ii. 13-iii. 21; iii. 22~iv. 54. 

The Feast of the New Year (September), v. 

Second Passover (April), vi. 

The Feast of Tabernacles (October), vii. viii. 

The Feast of Dedication (December), ix. x.; xi. xii. 
Third Passover (April), xiii.—xx. 


VI. GeneraL REVIEW. 


The Gospel having been written in Asia Minor, and 
among whom the term Logos was more familiarly used than 
any other to express the attributes of God viewed in relation 
to his creatures, John adopted the same term to convey his 
meaning, because from their associations with it, it was par- 


92 Study of the Gospel of St. John. 


ticularly fitted to impress and affect their minds; thus con- 
necting the great truth which he taught with their former 
modes of thinking and speaking. Clearly and concisely he 
opens his theme, and with brevity sweeps to one side Philo’s 
doctrine of an impersonal or quasi-impersonal Logos. Upon 
the idea primarily expressed by this term, he gives a new 
conception of the proper personality of those attributes, and 
invigorates the teachings of Christianity with a nomenclature 
which manifests God in his works. Hence in the very open- 
ing of the introduction St. John declares Christianity has 
the same divine origin as the universe itself. Under the 
name of “the Logos,” he speaks οἵ the attributes of God as 
displayed in the creation and government of the world. 
Unfortunately the English language has no equivalent for 
the direct import of the term “the Logos,” which it was in- 


tended to express. In all probability the term “Energy of 


God” represents the equivalent as nearly as it could be ex- 
pressed. Lindsay, Lardner, Priestly, Wakefield and others 
prefer the term “ Wisdom” instead of “ Energy” as the ren- 
dering of Logos. ‘ Energy” appears to express the meaning 
with more exactness, for Wisdom signifies right knowledge, 
or ability to know. Logos literally means “ Word” but this 
may figuratively denote Energy as wellas Wisdom. Adopting 
this mode of expression, it may be said that the “ Energy of 
God” personified, is the subject of the introduction or pro- 
logue of this Gospel. First it is said to be God, and after- 
wards to have become aman. First it is regarded in its re- 
lation to God in whom it resides, and afterwards in its relation 
to Jesus through whom it was manifested. As thus viewed, 
whatever may be said of the “Energy of God” is true of 
God, for the terms become identical in their purport; and, 
whatever is said of the “Energy of God” is true of Christ, 
considered as the minister of God. His words were the words 
of God, and his miracles were performed by the power of 
God. The language is poetic, and when thus used, the lead- 
ing term seldom preserves its significance throughout the de- 


a 


General Review. 93 


scription, for its meaning must vary when it assumes a new 
aspect. An attribute may be spoken of as personified, then 
simply as an attribute, and again as identified with the subject 
in which it resides. 

St. John adopts the same mode of expression which 
Moses employed in the commencement of his history: ‘In 
the beginning” (Gen. i. 1). This coincidence was hardly ac- 
cidental. Like Moses, he was about to speak of the creation 
of the world, and of the Divine Energy by which it was ac- 
complished. The world was created by the direct Energy of 
God himself; and that Energy was subsequently manifested 
in the Lord Jesus Christ. “The Word was with God,” or 
God’s Energy had never been wanting; for it had always 
been present to him, as an inseparable attribute. So abso- 
lutely was this Energy identified with himself that it might 
appropriately be called God. Thus does the Apostle, in the 
strongest possible manner, affirm that the creation (i. 3) was 
accomplished by the Supreme God, not by a personal emana- 
tion from himself, but by his own indwelling Energy. The 
Energy which had always existed, which was with God and 
in God, had been with God from the beginning (v. 2.) It had 
never been separated from him, nor united to him anew. “In 
him was life; and the life was the light of men” (v. 4). This 
revelation made by the Energy of God through Christ, which 
is the Light of the moral world, is the source of blessedness 
for men. The same divine Energy, which created the world, 
also communicated that Spiritual Light which should purify 
and bless men; and in order that this Light might be com- 
municated, the Logos became flesh. Here was either an in- 
tentional or unintentional side-thrust at the false-philosophy 
of that day, for according to its tenets, Life was one of the 
highest eons; Light was another of the same order, and 
darkness an antagonist being, or son, to Light. John shows 
that Life and Light were not particular and separate spirits, 
but were inherent in the creative Word, in God, and were de-. 
rived from him, and him alone to bless mankind. Light is 


94 Study of the Gospel of St. John. 


often put for truth, and darkness for ignorance in the Serip- 
tures. When Jesus appeared to reveal the glory of divine 
truth, darkness covered the earth, and gross darkness the peo- 
ple. This moral and intellectual condition of the people had 
not materially changed when John wrote his Gospel. With 
striking propriety he declared that the Light shineth in the 
midst of darkness, but it was not comprehended (v. 5), or il- 
luminated. That is, men were so profoundly ignorant of 
spiritual truth, and so completely under the dominion of error, 
that when the truth was revealed, it did not obtain ready ac- 
cess to their minds. 

At the sixth yerse the discourse is broken in order to in- 
troduce the Baptist. There was a heresy, current in the days 
of the Apostle, that affirmed that the eon Light descended 
upon the Baptist and endowed him with superior knowledge. 
Some indeed claimed that he was the promised Messiah. 
Even in the city of Ephesus there were disciples of John, 
who had kept themselves so entirely aloof from the disciples 
of Jesus, that they had “not so much as heard whether there 
be any Holy Spirit” (Acts xix. 1-3). It became necessary 
also to correct erroneous opinions concerning the Baptist. 
John at once proceeds to show that the Baptist was not the 
Light, or the medium through which it was communicated to 
men, which he confirms by the testimony of the Baptist him- 
self. John was not the Light, but a witness to the Light; and 
at the very outset of the public life of Jesus, the Baptist de- 
clares that though the law was given by Moses, the gifts of 
divine grace and truth came through Jesus, and that He, 
being the only begotten Son in the bosom of the Father, has 
manifested the invisible God to men (i. 6-18). The baptism 
of Jesus by John is omitted; but John bears witness to the 
visible descent of the Spirit upon Jesus, adding that it “ abode 
on Him” (v. 82), and affirms that his own baptism with water 
is but to prepare the way for Him who will baptize with the 
Holy Spirit: and that He on whom the Spirit thus descended 


General Review. 95 


is the Son of God, “the Lamb of God, which taketh away 
the sin of the world” (v. 29). 

The narrative of the calling of the disciples (vs. 838-51) 
implies that this Gospel will not follow the common tradition, 
nor will it be a complete record; for of the twelve it names 
only the calling of six, and one of these, Nathanael, is so far 
from being universally identified with one of the twelve that 
grave doubts have been entertained whether or not he should 
be excluded from the number. 

The second chapter opens with a sign, of which the sym- 
bolism is reflected in the words, “‘ Mine hour is not yet come” 
(v. 4), which seem to look forward to the hour when the 
“blood of the grape” should stream from the wounded side 
of Jesus. The water turned into wine may be said to typify 
the substitution of grace for the law. This was the first mir- 
acle of the Lord, of which we have any account; and it is 
worthy of record, that this as well as all which succeeded it, 
manifested a spirit of benevolence, and a desire to promote 
the happiness of men. He never exerted the divine power 
for the injury of any man; but uniformly exhibited in his 
works, the same benevolence which his words expressed. 

The prediction he made (11. 4) in Cana, was soon after 
followed by a similar prophecy; for not long after he went to 
Jerusalem to attend the Passover, and there he purified the 
Temple. Being asked of the Jews for a sign, he replied, 
“‘ Destroy this temple, and in three® days I will raise it up” 
(ii. 19). It is explained that he “spoke of the temple of his 
body (v. 21). 

The whole of chapter three is devoted to purification by 
water and the Spirit. The learned but timid Nicodemus, a 
member of the Sanhedrim, exhibits the blindness of carnal 
learning as contrasted with the knowledge that belongs to 
those who are born of the Spirit. The figure of the serpent in 
the wilderness is introduced as a thought of faith and sight; 
perhaps called up from the fact that Nicodemus came by 
night, and further brought forth the statement of the differ- 


96 Study of the Gospel of St. John. 


ence between the children of light and the children of dark- 
ness (vs. 18-21). In the second section of this chapter the 
Baptist again takes up the subject of water-purification and 
contrasts his own inferior work with the higher purification 
of the Messiah, and declaring his own decrease, describing 
himself as “ earthly,” whereas the Messiah is ‘from heaven” 
(v. 81). The Baptist impresses the idea of faith, and that the 
path of life is through faith in the Son of God (v. 36). 

It is mentioned that “John was not yet cast into prison” 
(v.24). The Synoptists give no account of the public appear- 
ance of Jesus till after the imprisonment of John. The pub- 
lic ministry of Jesus did not begin in Galilee until after the 
imprisonment of John. The events in Galilee already nar- 
rated (ii. 1-12) were preparatory to the manifestation in Jeru- 
salem, which was the real commencement of the Messianic 
work. The other Evangelists commence with the Galilean 
ministry, while John records the first course and issue of 
Christ’s manifestation. 

The discourse with Nicodemus is the first of the eleven 
discourses of our Lord which form the main portion and are 
among the leading characteristics of this Gospel. They have 
been relied on as one of the principal arguments for the rejec- 
tion of its authenticity ; because they are unlike the discourses 
in the Synoptics, are suspiciously like the First Epistle of St. 
John, and finally because this likeness to the First Epistle not 
only pervades the discourses of our Lord, but those of the 
Baptist also, as well as the writer’s own reflections throughout 
the Gospel. The inference of all which is that the Gospel is 
the ideal composition of its author. The doctrine and the 
discourses in the main can not be the writer’s, because they 
are principally out of his reach. Neither St. John nor any 
one else could invent such words. ‘Never man spake like 
this man” (vil. 40). Every one must write in his own style. 
In his own way St. John gives the Lord’s meaning. The dis- 
courses of the Lord, given by the Apostle, are longer, more 
reflective, and less popular. They are, however, for the most 


san 


ΣΟ Δ δ 


General Review. 97 


part, addressed to the educated and learned, the Elders, Phar- 
isees, and Rabbis: even the discourse on the Bread of Life, 
although spoken before a mixed multitude at Capernaum, 
was largely addressed to the educated portion (vi. 41,52). In 
the Synoptics the discourses there recorded were addressed to 
the rude and simple-minded peasants of Galilee. The dis- 
courses in the four Gospels are translations from an Aramaic 
dialect. Two translations may differ very widely, and yet be 
faithful; each may bear the impress of the translator’s style, 
and yet accurately represent the original. It must be re- 
membered that an eventful life, covering not less than half a 
century, separates John from the time when he heard these 
discourses to the date when he committed them to writing. 
Although Christ had promised that the Holy Spirit “shall 
teach you all things, and bring all things to your remem- 
brance, whatsoever I have said unto you” (xiv. 26), we have 
no right to assume that in so doing it would override the 
ordinary laws of psychology. The material was stored up so 
long in the breast of the Apostle that it could not fail to be 
touched by the workings of his own mind. His words are 
sometimes a literal translation of the very words used, and 
sometimes only the substance of what had been said; but no 
hint given where one shades off into the other. _ 

The following chapter (iv.) may be called the foreign 
section of the Gospel. The Lord changes the scene of his. 
“ministry that he may avoid a premature collision with the 
Pharisees, and again went to Galilee there to carry on his 
prophetic work. His route takes him through Samaria, and 
at Jacob’s well he has the notable conversation with a 
woman of Samaria. Doubt has been cast on this conversa- 
tion, and it has also been regarded as an allegory. The 
whole picture is in keeping with the facts and the teachings 
of our Lord. The Samaritans were looking for the Messiah. 
Though they rejected the Prophets, they held to the Penta- 
teuch. The topography is well preserved; and the gradual 

7 


98 Study of the Gospel of St. John. 


development of the woman’s belief is psychologically true. 
In short, there are no just grounds for assuming that it is 
other than a faithful record of actual facts. 

The notice of Christ’s Galilean work consists of a gen- 
eral account of the weleome which he found (vs. 43-45) fol- 
lowed by the narrative of a second sign (vs. 46-54), The con- 
tents are peculiar to John. It has been questioned whether 
“the healing of the nobleman’s son” is not identical with 
“the healing of the centurion’s servant ” (Matt. viii. 5, Lake 
vii. 2). Both miracles were wrought at Capernaum, and at a 
distance; but in all other respects, the incidents are charac- 
teristically unlike. In one case the king’s man pleads for 
his son in person; is probably a Jew; the healing words 
spoken at Cana; the malady is a fever; the father wishes 
Jesus to come; Christ does not comply ; the father has weak 
faith and is blamed. In the other case the centurion pleads 
for his servant; the Jewish elders plead for him; the cen- 
turion is a Gentile; the healing words spoken at Capernaum; 
the disease is paralysis; the centurion begs Jesus not to 
come; apparently Christ goes; the centurion has strong faith 
and is commended. *There is no difficulty in supposing two 
somewhat similar miracles, for they were signs or vehicles 
for conveying the spiritual truths which Christ came to teach. 
It is almost certain that he repeated the same instructive say- 
ings, and he doubtless repeated the same instructive acts. - 

Thus far in the narrative the Lord has offered himself 
to typical representatives of the whole Jewish race at Jerusa- 
lem in Judea, in Samaria, and in Galilee, in such a way as 
to satisfy the elements of true faith. A conflict now begins. 
which issues in the Passion. As Christ reveals himself more 
fully, the opposition between him and the ruling party 
becomes more intense; and the fuller revelation not only 
excites the hatred of his opponents but also serves to sift 
the disciples; some desert him and others have their faith 
strengthened. This part (v.-xil. 50) of the narrative falls 
into two divisions: The Prelude (v. vi.) and The Contro- 


ὦ, “ὦ 


wy. (oe. ΔῊ 


Nis Ae a ν δι 
yy ᾿ ; 


General Review. 99 


versy (vii. xu1.). Two miracles form the introduction to two 
great discourses. The healing at Bethesda and the feeding 
of the five thousand lead to discourses in which Christ is 
set forth as the Source and the Support of Life (v. vi.). 
Then he is set forth as the Source of Truth and Light, 
which is illustrated by his giving physical and spiritual 
sight to the blind (vii.-ix.). Then he is set forth as Love 
under the figure of the Good Shepherd giving his Life for 
the Sheep; and this is illustrated by the raising of Lazarus, 
a work of love which cost him his life (x. xi.). And finally 
the account of the close of his public ministry (xu.). The 
idea of “ Life” is quite prominent in this part of the nar- 
rative, for in chapters v. and vi. the word occurs eighteen 
times, and in the rest of the Gospel, the same number. 

It may be also observed that hitherto the Gospel has 
treated of the Word as purifying and nourishing. The type 
has been water, wine, flesh, blood and bread. Jesus now be- 
eomes Light, which is another aspect of the doctrine of the 
Spirit, and the doctrine of Baptism gives way to the expanded 
form of this higher revelation. The idea of Light implies 
darkness, and the development of the doctrine of Light 
naturally belongs to the period of the conflict between the 
Word and the leaders of the Jews. The violent spirit mani- 
fested after the cure of the impotent man (v. 16, 18) breaks 
out again, and the Pharisees make a direct attempt to arrest 
Jesus (vil. 32), which is frustrated by the wonder of his 
words (vu. 46), and leads him to predict that he will soon 
pass away from them, and finally concludes by exclaiming in 
the last day of the feast: ‘“‘He that believeth in me, as the 
Scriptures hath said, out of his belly shall flow rivers of living 
water (vil.39).” Thespiritual climax given to the doctrine of 
water is very striking. The well of living water, promised to 
the woman of Samaria, is not only to spring up in the believer 
(iv. 14), but is also to flow forth from Him to others, and 
thus preparing the way for the Spirit of fellowship which 
is the higher doctrine, spoken of by St. John in the next 


100 Study of the Gospel of St. John. 


verse: “ But this he spoke of the Spirit, which they that 
believe on him should receive” (vii. 39). Then follows the 
dialogue between the people, which beautifully illustrates the 
dramatic character of the Gospel. The author does not stop 
to correct their errors, because he now addresses those who 
are in the Light, and able to see through them all. 

The episode of the woman taken in adultery (vii. 53-viii. 
11) by most critical editors of the New Testament is regarded 
as an interpolation. It is found in some MSS., but not in 
the most ancient. Some have represented it as having been 
transcribed from the apocryphal Gospel according to the 
Hebrews, and others have ascribed it to Papias. The evi- 
dence against its genuineness is overwhelming. Its tone 
and style are wholly unlike that of St. John’s writings; and 
it breaks the narrative, which runs smoothly enough if this 
paragraph is omitted. On the other hand, it is not incon- 
sistent with the teachings of Jesus, and may possibly be a 
fragment of apostolic times. 

The doctrine of Light is elucidated in ‘the following 
section. The mention of the Father and Son, as being two 
witnesses testifying to the Son, according to the saying of 
“the law,” that “the testimony of two men is true” (vill. 
12-17), brings out the divine nature of the teachings and the 
true origin. And the connection between the Light and the 
Truth, and between Truth and freedom, and the dialogue 
that follows upon the genuine children of Abraham, are in 
harmony with the Baptist’s teaching about the children of 
Abraham (Matt. iii. 8, Luke, iii. 8); of Paul’s teaching con-- 
cerning the freedom of “Jerusalem which is above ” (Gal. iv. 
26). The teaching concerning Light terminates appropri- 
ately with the sign of the opening of the eyes of the blind man, 
who is sent to wash his eyes in the waters of the pool of Siloam 
(ix. 7). The section on Light concludes with an important doc- 
trine: “ For judgment I am come into this world; that they 
which see not might see, and that they which see might be 
made blind’’ (ix. 39); and the climax introduces the Pharisees 


General Review. 101 


in a tone confidently suggesting the utter impossibility of their 
being in the darkness, ‘‘Are we blind also” (v.41)? The an- 
swer of Jesus distinguishes two kinds of darkness in the 
soul :—the involuntary darkness arising from inexperience of 
the light, and the voluntary darkness which arises from ex- 
perience and the rejection of the light. The Pharisees were 
in darkness, and like other men had received gleams from 
“the Light which lighteth every man,” convicting them of 
their darkness, and leading them to say, “ We see not,” if 
they had been honest. They claimed “to see,’ and hence 
remained in their sin (ix. 41). These latter words furnish a 
suitable ending to Jesus’ discourses on light, bringing prom- 
inently forward that “ reproving” power of light which is 
one of the special attributes of that Holy Spirit which the 
Fourth Gospel, step by step, continually leads to. 

The tenth chapter opens with a double affirmation pe- 
euliar to this Gospel, and which never begins a discourse, but 
is either a continuation, in order to introduce some important 
truth, or else a reply. The metaphor employed is drawn 
from facts and customs well known in the East, and is de- 
signed to show that as it is a distinguishing characteristic of 
the good shepherd that he should provide for the security and 
comfort of his flock, so the kindness of Jesus towards men, 
and his labors and sacrifices for their benefit gave sufficient 
evidence that he was the Great Shepherd of souls. The form 
of the discourse is remarkable in that it suggests an important 
difference between the Fourth Gospel and that of Matthew 
and Luke; for in the first there is an absence of all allegory 
and almost all parable. It is important to know why the 
author, after rejecting so many other parabolic subjects, 
should retain only this parable of the shepherd. It has been 
suggested that it is based upon the teachings of Philo, who 
distinguishes between mere indulgent “keepers of sheep”’ and 
“shepherds,” somewhat in the same way in which the parable 
distinguishes between “hirelings” and shepherds; and adds 
that the Supreme Shepherd is God, who orders all his flock 


102 Study of the Gospel of St. John. 


of created things through the Logos, His first-born Son (Plan- 
tatio, v.11). A more reasonable view is that the parable was 
introduced at the conclusion of the doctrine of light, and be- 
fore the narration of the death of Christ, so as to prepare the 
way for that death, by exhibiting the reason for it in a clear 
light. Jesus had previously predicted that he was to be “lifted 
up” (iii. 14, viii. 28) and slain (vii. 19, viii. 40); and now it needs 
to be distinctly mentioned that he will not only be slain, but 
voluntarily slain; hence, the motive needs to be expressed, and 
is given in the metaphor, “1 am the Good Shepherd. The 
Good Shepherd giveth his life for the sheep” (v.11). This is 
more emphatically stated in the declaration, ‘I lay down my 
life, that I might take it again” (v. 17). 

Two points in this chapter (x.) remain to be considered. 
The words, “All that ever came before me are thieves 
and robbers” (v. 8), have naturally caused some difficulty 
in interpretation. Jesus surely did not refer to Moses and 
the prophets, nor John the Baptist, either collectively 
or singly. ‘Salvation is of the Jews” (iv. 22); “they are 
they which testify of me” (v. 39); “if ye believed Moses, ye 
would believe me” (v. 46); “John bare witness unto the 
truth” (vy. 383): texts, like these, are conclusive against any 
such Gnostic interpretation. Nor is it probable that he re- 
ferred to persons who had previously pretended to be the 
Messiah, for there is no evidence that any false Christ ap- 
peared before the true one, though such imposters afterwards 
sought to deceive the people. It is probable that he referred 
to the scribes and Pharisees, who pretended to be religious 
and spiritual guides; the same whom he elsewhere styles 
“blind leaders of the blind,” and whose evil and corrupt dis- 
positions, even when professedly engaged in their calling as 
spiritual teachers, he portrays in vivid colors (Matt. vi. 15, 
xv. 14, xxiii. 4, 14, 15, 23). 


The second point is of more importance. There is a 


charge of blasphemy, and a defence of a special teaching of 
Christ (vs. 30-36). Jesus declares, “I and my Father are 
one,” (v. 30), and for this the Jews took up stones, and 


oR Νὰ , 


ΩΣ 


-“ 


᾽ χ᾽ vi ἢ 45 - 
ὌΨΑ ΕΨ ΨΥ ae 


General Review. 108 


charged him with blasphemy, because, “ being a man, makest 
thyself God” (v. 33). It has been boldly asserted that Jesus 
teaches (v. 30) that he and the Father are but “one sub- 
stance,’ andif this be not true, then Jesus should have cor- 
rected the mistake of the Jews as implied in the declaration 
that thou “‘makest thyself God” (v. 33); and further the 
word “One” is neuter in the Greek, and hence refers to 
“Substance.” If this position is tenable, then Christ prays 
that his disciples “maybe one” (xvii. 11) in “ Substance,” 
for the word “ One” is here also in the neuter in the Greek. 
The only consistent construction is that the Father and Son 
were united in desire and purpose in regard to the great 
work in which Jesus was engaged. It is possible, and even 
probable, that the Jews understood that Christ made himself 
God; but however that may be, it was immediately pointed 
out to them the impropriety of such an interpretation of the 
language used, inasmuch as they themselves were accustomed 
to even stronger expressions of a similar kind, which they 
did not account blasphemous, or indicative of equality with 
God. In the answer their attention is called to their own 
scriptures, in which they professed confidence, and showed 
them that he had by no means trangressed the authorized forms 
of speech. The magistrates or judges, as was Moses, were 
called gods, on account of their dignity and authority (Ex. iv. 
ie yile +; xxi. 28; Ps, lxxxn. 1, 6, exxxviii. 1). The ‘point 
could readily be appreciated by a Jewish audience. It was such 
an answer that only one thoroughly conversant with Jewish 
thought could have dreamed of using. When carefully con- 
sidered the verses under discussion are sufficient to discredit 
the theory that this Gospel is the work of a Greek Gnostic 
of the second century. 

The narrative continues by an account of the raising of 
Lazarus, the last of the pre-resurrection “signs” of Jesus. 
This was the culminating point of the miraculous acting of 
our Lord, and its significance important. The act is far 
deeper and greater than the revivification of the brother of 


104 Study of the Gospel of St. John. 


Mary and Martha. The Scriptures recognize the two natures 
of man,—one the “ living soul,” or fleshly animal nature, and 
the other the “quickening or life-giving spirit”? (1 Cor. xv. 
45); the former is the first Adam and the latter the second 
Adam. In the “sign” or miracle, the second Adam raises 
the first Adam from Spiritual death, by imparting to him His 
own life. Before describing how the Savior laid down his 
life, the author gives the best possible proof of the spon- 
taneousness of the action by showittg that he was the source 
of life to others. As a preparation for his resurrection on 
the third day what better action than that he should raise 
from the dead one who had been four days lying in the grave? 
Moreover, if a preparation was needed for the doctrine of 
the Spirit, which is soon to come before us, then the resur- 
rection of Lazarus would also serve this purpose. It is in 
keeping with the doctrine of the Light of the world which 
was preceded by the miracle of giving light to the blind. 
Thus the doctrine of the quickening Spirit should be preceded 
by some miracle of quickening the dead. 

It has been a matter of controversy why the Synoptiecs 
do not mention a miracle of such an extraordinary character, 
and especially so because St. John tells us that it was the 
proximate cause of Christ’s arrest and condemnation. It 
must be remembered, in the consideration of this question, that 
the province of the Synoptics is the ministry in Galilee, and 
that they omit almost all events in or about Jerusalem, un- 
til they reach the last Passover. It is possible that Lazarus 
was still living when the Synoptics were written, and that a 
reference to his case was omitted, lest the rage of the Jews 
should have been excited anew, and he subjected to persecu- 
tion and perhaps a violent death. According to tradition 
Lazarus died about thirty years after his restoration to life. 
When John’s Gospel was written there was no longer any rea- 
son to suppress the proclamation, for all his enemies were dead. 

The feast at Bethany (xil.) is attended by the act of 
anointing Jesus, which was symbolic of consecration to a di- 


᾿ General Review. 105 


vine work. Mary felt that an important service had been 
rendered. Freely she poured the precious ointment on his 
feet. So large a quantity of a substance so costly is evidence 
of her overflowing love. Jesus regarded the anointing as an 
act symbolical of the preparation for his burial. The day 
following the feast witnesses the triumphal entry into Jeru- 
salem. 

The close of Christ’s ministry presents us with a series 
of discourses (xii. 23, xvii. 26) relating to the doctrine of the 
Spirit, being the highest and most esoteric doctrine of all, 
and revealed to the inner circle of his disciples. The battle 
between light and darkness, between Jesus and the Pharisees, 
ends with a recapitulation and conclusion of the doctrine of 
light. The Gentile world, in the person of certain Greeks, 
seeks the Messiah (v. 20); a voice from heaven attests his 
glory (v. 28); the Son of God pronounces the fall of evil (v. 
31), and at once announces the victorious ending of his mis- 
sion (v. 32); the people are exhorted to walk in the light (v. 
35); followed by the Evangelist pronouncing against the re- 
bellious nation the sentence of condemnation, because the 
people had “ blinded their eyes and hardened their heart” (v. 
40). For the last time the voice of Jesus is heard warning 
those he has left in darkness that in rejecting him they rejected 
the Father also (vs. 37-56). 

Jesus teaches his disciples humility by washing their feet. 
(xiii. 1-17). It is a parable of action, and is aimed at two 
classes of heretics—those who reject the washing of Jesus, to 
whom he replies: “If I wash thee not, thou hast no part 
with me” (v. 8); and those who laid stress on repeated bap- 
tisms and purifications, “‘ He that is washed needeth not save 
to wash his feet” (v. 10). 

The scene shifts rapidly. When it was night, Judas, a 
child of darkness, went forth from the chamber (v. 30). Yet 
in the hour of darkness the hour of glorification is hailed by 
Jesus; and seizes the opportunity to impart to the disciples 
a new commandment, “That ye love one another” (v. 34); 


106 Study of the Gospel of St. John. 


and this shall be a sign that “ye are my disciples.” After 
his death, the memory of his love, enhanced by his ab- 
sence, would spring up as an entirely new power within their 
hearts, and thus “love” would assume a new meaning and a 
fervent power in the promulgation of divine truth. The doe- 
trine of the Spirit can reveal no higher manifestation than 
that of Love; and the Spirit itself is a Spirit of love, which 
finds its home only in the hearts of those that love. 

The solemn scenes and freighted words of betrayal 
troubled the hearts of the disciples (xiv. 1), which introduces 
us to the last great discourse, which may be considered under 
these heads: (1) the departure and the return, (2) the Para- 
clete, (3) the vine and its branches, (4) the disciples and the 
world. While Jesus comforts the disciples with promises of 
his return and that he will be with them, yet his presence is 
not to be regarded as material, but as spiritual. He gives 
them the assurance that they will do greater works than he 
has done (v.12). Christ’s future presence is to be in the hearts 
of his disciples, which is variously described in different pas- 
sages. He describes the functions of the Paraclete (xiv. 16, 
17, 25, 26, xv. 26, xvi. 8-15, 23-25), and the relation of the 
Church and the world (xiv. 22-24, xv. 18-25, xvi. 1-3). The 
work of the Paraclete is described as a consequence of the 
departure of the Son to the Father. Then the discourse 
touches upon the enmity which the disciples must be pre- 
pared to meet, and enforces the necessity of unity through 
love. In this there are two points which appear to suggest 
the influence of Philo, and in both of which Philo is cor- 
rected rather than followed. This Gospel emphasizes the 
work of the Spirit in “convicting” the world of sin, and is 
careful to say that the gift of the Spirit shall be permanent, 
“not as the world giveth give I unto you” (xiv. 27); and that 
the disciples are to remain in Jesus, nevertheless they be not 
taken out of the world (xvii. 15). The Savior is no more in 
the world, and the disciples are in the world (v.11). The dis- 
course concludes with the prayer that all future believers may 


General. Review. 107 


be knit together into one great body, which shall be in the 
Father and the Son, while at the same time the Father and 
the Son are in it (vs. 21, 23); and the last words of all recur 
in the plain expression of His presence, and “I in them” (. 
23), reminding one of the promise given in the First Gospel, 
“JT am with you alway” (Matt. xxviii. 20). 

Doubtless there is a purpose in the accumulation of state- 
ments of the local relations between the Father, the Son, the 
Spirit, and the Church: “1 am in the Father, ail the Father 
in me ;” “ Ye in me, and I in you;” “Igo unto the Father;” 
“The Holy Spirit whom the Father will send in my name;” 
“The Comforter whom I will send unto you from the Father;” 
“T came forth from the Father, and am come into the world.” 
The object is obviously to form spiritual conceptions and that 
there is agreement between the Father and ‘the Son in the 
mission of the latter. 

St. John having given the inner glorification of Christ in 
his last discourses (xili.-xvii), next proceeds to set forth his 
outer glorification in his passion and death (xviii., xix.). This 
may be divided into the following heads: (1) the betrayal 
(xviii. 1-11), (2) the Jewish trial (12-17), (8) the Roman trial 
(xviii. 28-xix. 16), (4) the death and burial (17-42). In this 
and the remaining portions of the Gospel the narrative style 
preponderates, with evident marks that the writer was an eye- 
witness, who clearly sets forth the voluntariness of Christ’s 
sufferings (xvill. 4, 8, 11, 36, xix. 28, 30); the fulfilment of a 
divine plan in Christ’s sufferings (xvii. 4, 9, 11, xix. 11, 24, 
28, 36, 37); the majesty which shines through Christ’s suffer- 
ings (xviii. 6, 20-23, 87, xix. 11, 26, 27, 30). Thus the nar- 
rative becomes explanatory of earlier words which point to 
the end (x. 17, 18, xii. 1, 31). 

The Evangelist, preserving the character of iis Gospel 
to the end, gives the record of resurrection and threefold 
manifestation of Christ (xx.). The chapter naturally divides 
itself into (1) the first evidences of the resurrection (1-10), 
(2) the manifestation to Mary of Magdala (11-18), (8) the 


108 Study of the Gospel of St. John. 


manifestation to the ten and others (19-23), (4) the manifesta- 
tion to Thomas and others (24-29), the conclusion and purpose 
of the Gospel (30, 31). The account of the resurrection is 
not intended to be complete, but embodies a series of typical 
scenes selected to represent spiritual truth; yet true to the 
narrative, with undivided characters marked by singular dis- 
tinctness. The traits which distinguish Peter, John, Thomas, 
and Mary of Magdala are not only clear in themselves, but 
are in harmony with what is told of the four elsewhere. 

The Epilogue (xxi.) is peculiar to John’s Gospel. It 
falls into the following parts: (1) the manifestation to the 
seven and the miraculous draught of fishes (1-14), (2) the 
commission to Peter and prediction as to his death (15-19), 
(3) the misunderstood saying respecting the Evangelist (20- 
23) and (4) the concluding note (24, 25). It has been affirmed 
that when John had written chapter xx., he had no intention 
of narrating any more “signs,” but afterwards added the 
remaining chapter (xxi.) in order to give an exact and full 
account of Christ’s words respecting himself, about which 
there had been serious misunderstanding. That this might 
be made clear the Apostle gives in detail the circumstances 
which led to what was spoken. 


VIL. Important FEATURES. 


The composition of the Fourth Gospel brings out many 
important features which should here receive attention, and 
may be thus noted: 

a. The Truth and the Witness. Christianity not only claims 
to be “the Truth,” but Christ declares himself as “the Truth ” 
(xiv. 6). The message of the Gospel is “the Truth.” This 
title is not found in the Synoptics, the Acts or the Apocalypse, 
but occurs in the Catholic Epistles (James v. 19, 1 Peter 1-22, 
2 Peter ii. 2) and in the Epistles of St. Paul (2 Thess. 11. 12, 2 
Cor. xiii. 8, Eph. i. 13, ete.). It is especially characteristic of 
the Gospel and Epistles of St. John. According to the teach- 
ings of St. John, Christ is the revelation of the Father, and 


Important Features. 109 


the perfect pattern of life, expressing not only in word but 
also in act the absolute law of love (xii. 34). In the presence 
of Pilate he revealed the object of his coming to be a “ wit- 
ness to the truth” (xviii. 82) and this was a permanent fact. 
“The Truth” was among men but unrecognized, but in him 
it was made manifest. There were some “who were of the 
Truth,” drawing, in some sense, their power of life from it. 
Christ maintains this “ Truth” and makes known its fulness. 
The “ Truth came through him” (i. 17); his teaching was 
“the Truth” (viii. 40) ; he is himself “the Truth ” (xiv. 6). 
This work is carried on by the Spirit (xvi. 13) which is sent 
by the Father (xiv. 26). Under this aspect the Spirit, like 
Christ, is the Truth which he makes known (1 Jno. v. 6). 
The Spirit, as the Spirit of Truth, brings “the Truth” into 
direct communication with man’s spirit (xiv. 17, xv. 26, xvi. 
13), and “the Truth” becomes an inward power in the believer 
(1 Jno. i. 8). The reception of the Truth brings freedom 
(vill. 82), because Truth is related to the laws of our being. 
By the Truth we are sanctified (xvii. 17). It would then ap- 
pear to be a direct argument that the apostolic conceptions of 
. Christianity, or the divine truth, are in nowise antagonistic 
to the highest responsive chord of the human soul. Truth 
is the light and the human aspirations are to be kept in 
unison with it. 

The message conveyed by St. John in his Gospel is “ the 
Truth ” which, by various forms of witness, is commended to 
men. The witnesses to Christ are manifold, and in due suc- 
cession are set forth as, 1, the witness of the father, 2, the 
witness of Christ himself, 3, the witness of works, 4, the wit- 
ness of Scripture, 5, the witness of the Baptist, 6, the witness 
of the disciples, and, 7, the witness of the Spirit. 

1. The witness of the Father must be the highest and 
most conclusive of all, for He is the source of all things. 
Christ appeals to the Father as the proper witness of himself: 
“T receive not testimony from man. . . . The Father 
himself which hath sent me, hath borne witness of me” (v. 


110 Study of the Gospel of St. John. 


34, 37);°“If I bear witness of myself, my witness is not true. 
There is another that beareth witness of me, and I know that 


the witness which he witnesseth of me is true” (vs. 81, 32); - 


“The Father that sent me beareth witness of me” (vil. 18.) 
The witness of the Father is continuous, present and abiding, 
and reposes upon the conception of God as the Father, thus 
standing in the paternal relation to all men. The Son ex- 
presses the Fatherhood of God absolntely. As such man can 
recognize the witness as supremely authoritative. 

2. The witness of Christ reposes on a conscious fellow- 
ship with God: “I and the Father are one” (x. 30); on an 
absolute knowledge of divine things (111. 11, 82); on a divine 
mission seen in its totality (vill. 14). The power of Christ as 
a witness is derived from his character and the nature of his 
teachings. To this must be added man’s affinity to truth 
which is found perfectly exhibited in Christ, illustrated in the 
familiar image that his sheep “ know his voice” (x. 4). The 
end of all which is, “‘ He that believeth on the Son of God 
hath the witness in himself” (1 Jno. v. 10). 

3. The witness of works is addressed to man’s moral con- 
sciousness, and consequently becomes special and limited in 
its form. Thus Christ said, “I have greater witness than that 
of John: for the works which the Father hath given me to 
finish, the same works that I do, bear witness of me, that the 
Father hath sent me” (v. 80). In his works men could see 
the tokens of his real nature and authority, for they bore 
witness concerning him (x. 25). John does not draw the line 
between such “ works” as were natural and those belonging 
to the supernatural. ΑἸ] these works, whether of power or 
of love, wrought on the body or on the spirit, had the same 


office and end. The works were“ signs” (vi. 26), but sec- 


ondary to his teachings (xiv. 11, xv. 22). 

4, Christ necessarily bore a direct relation to the past. 
The Hebrew prophets had foreshadowed his coming, and the 
Jewish people looked fora Messiah. ‘Search the Scriptures ; 
for in them ye think ye have eternal life: and they are they 


rr, ἐὰν, 


Important Features. ἘΠῚ: 


which testify of me. And ye will not come to me, that ye 
might have life” (v. 39, 40). According to the writings of 
Moses and the prophets he was the goal and fulfilment of 
immemorial hopes. Without him the Old Testament is a rid- 
dle; but with him a strong and intelligent witness. 

5. In John the Baptist the Old Testament found a final 
expression for the latest of the prophets. His position was 
unique. He “came for a witness, to bear witness of the 
Light, that all men through him might believe” (i. 7). His 
witness was such as to attract and arrest (v. 35), and served to 
prepare the way for that which should follow. The witness 
‘was an accommodation to the moral condition of those who 
came under his influence. It was the attestation of a personal 
conviction based upon specific proof. “ Ye sent unto John, 
and he bare witness unto the trath”(v. 33). The Baptist rec- 
ognized his own character and mission (i. 23), and by the 
sign (v. 32) made known unto him understood who was the 
Christ. He lived in the severest form of J udaism, but knew 
the universality of that in which Judaism should be crowned. 

6. The witness of the disciples was in various degrees 
that of intercourse with Christ, and consequently a testimony 
to facts. ‘‘ Ye also shall bear witness, because ye have been 
with me from the beginning” (xv. 27). “ He that saw it bare 
record” (xix. 35). ‘This is the disciple which testifieth of 
these things, and wrote these things” (xxi. 24). The witness 
of the disciples is that of actual hearers and observers. 

7. The mission and person of Christ were not understood 
so long as he dwelt among his disciples. It was necessary that 
he should be withdrawn from their immediate presence that 
they might be able to receive the full revelation and contem- 
plate his nature. The Spirit becomes an interpreter as well 
as a witness. “ When the Paraclete is come, whom [I will 
send unto you from the Father, even the Spirit of Truth, » 
which proceedeth from the Father, he shall testify of me” 
(xv. 26). This is the witness that continually unfolds the sig- 
nificance of Christ and his mission, and keeps alive the 


112 Study of the Gospel of St John. 


yearning for a better life. The Spirit takes of that which 
is Christ’s and declares it (xvi. 14). As St. John says, “It is 
the Spirit that beareth witness, because the Spirit is truth” 
(1 Jno. v. 6). 

On surveying the subject, to which the Apostle appeals 
in his Gospel, it will be seen that these various types of wit- 
nesses cover the whole range of religious truth, both internal 
and external. The witness of the Father and Christ is in- 
ternal and rests upon that correspondence of the Gospel 
which exists with the absolute idea of the divine which re- 
poses in man. The witness of works and of Scripture is ex- 
ternal and historical, and draws its force from signs and such 
predictions which had not previously been fulfiled. The 
witnéss of the Baptist and the disciples was personal, and 
found in the declaration of what men know the Gospel to be. 
While the witness of the Spirit is internal, yet it is to the 
believer the crown of assurance and the pledge of the tri- 
umph of Truth. 

b. Light and Glory. The words Light and Glory, which 
also characterize John’s Gospel, to a certain extent, cor- 
respond with the Witness and the Truth. The Witness be- 
comes effective through Light, and the Truth is revealed in 
Glory. The Word as Light visited men (ix. 5) before the 
Incarnation (i. 9); at the Incarnation (viii. 12, xii. 46, 11]. 
19-21), and he still comes (xiv. 21); even as the Spirit who 
still interprets His name (xiv. 26, xvi. 18). 

St. John regards revelation in nature, in conscience and 
in history as but parts of one harmonious plan, and the un- 
derstanding of revelation depends upon the abiding of the 
divine word within (v. 81). The condition of illumination is 
Love (xiv. 22-24); and the object, or end of Christ’s coming, 
was that believers should move in a new realm of life (xii. 46), 
- and become sons of light (v. 36), and as the last issue of faith, 
‘“‘have the light of life” (vii. 12). 

Christ, as “the Light of the world,” is seen to be the 
manifested glory of God. This truth the Apostle gives at 


Important Features. 113 


the outset: “The Word was made flesh and dwelt among 
us, and we beheld his glory as the glory of the only begotten 
of the Father” (i. 14). The very beginning’of Christ’s signs 
was a manifestation of his glory (1.11). The glory of the 
Son was not of his own seeking (vill. 50), but wholly the ex- 
pression of the Father’s will (v. 54). And Christ, by con- 
forming to the will of the Father, glorified the Father upon 
earth (xvi. 4), wherein he was also glorified himself (v. 10). 
The glory of Christ, in a true sense, was also the glory of 
God. “This sickness is not unto death, but for the glory of 
God, that the Son of God might be glorified thereby ” (xi. 4). 
And so the revivification of Lazarus was a vision of “the 
glory of God” (v. 40), as producing faith in Christ (v. 42). 
The historic work of Christ was the glorification of “the 
name” of the Father (xii. 28). When the crisis was past, 
“ Jesus said, Now is the Son of man glorified, and God is 
glorified in him” (xiii. 81). 

The thought of Christ’s glory must be extended beyond 
his Incarnation, for he had glory with the Father “before the 
world was” (xvii. 5); and when the prophet Isaiah looked 
upon “the Lord sitting upon a throne, high and lifted up” 
(Isa. vi. 1), he saw the glory of Christ (xii. 41). 

As the glory of the Son is extended backward, so also is 
it to be realized by men in future ages. His kingdom is the 
rule or reign of righteous in the human heart. The believer 
is invited to petition the Father in his name (xiv. 13); and 
their fruitfulness, already regarded as attained, is a source of 
this glory (xv. 8). Also, one of the chief offices of the Spirit 
is to glorify Christ (xvi. 14). 

ὁ. Judgment and Life. Judgment is used as a contrast 
of salvation, or “ Life.” ‘He that believeth on him is not 
condemned” (iii. 18). He has “passed from death unto 
life” (v. 24). Christ has life (i. 4, v. 26), and his words are 
life (vi. 53). He gives life to men (iii. 15, v. 40, vi. 40, x. 10, 
28, xvil. 2). He is “the Life” (xi. 25, xiv. 6) and the “ bread 

8 


114 Study of the Gospel of St. John. 


of life’ (vi. 88, 35, 48, 51). Eternal life is the knowledge οὗ 
the Father and the Son (xvii. 3), and he that is united with 
Christ hath “eternal” life as a present possession (111. 36, 
v. 24, vi. 47, 54); otherwise he can not have life (vi. 53.) 
We live with the Father is living by Christ (v. 57). “ Be- 
cause I live, ye shall live also” (xiv. 19). The true believer 
sustains a vital connection with the Father and the Son, and, 
therefore, he has passed beyond judgment or condemnation. 
“This is the condemnation, that light 1s come into the 
world, and men loved darknsss rather than light, because 
their deeds were evil” (111. 19); and by contrast the unbe- 
liever is convicted from within: He “ hath one that judgeth 
him : the word that I have spoken, the same shall judge him 
in the last day ” (xii. 48). “God sent not his son into the 
world to condemn the world; but that the world through 
him might be saved” (11. 17). “1 came not to judge the 
world, but to save the world ” (xii. 47). 

While judgment is realized as fulfiled in the actual cr- 
cumstances of life, as is fully taught in the above quotations, 
yet there is a sense in which judgment belongs to Christ, 
and he satisfies its utmost ideal, because it reposes upon 
adequate knowledge. Hence it is recorded, the Father 
“hath committed all judgment unto the Son” (v. 22); “ For 
judgment I am come into this world ” (ix. 39); “I judge no 
man. And yet if I judge, my judgment is true” (viii. 15, 
16); “As IT hear, I judge: and my judgment is just ” (v. 30). 

There is a striking contrast between these passages, and 
their harmony must be visible. Spiritual judgment is in- 
volved in the rejection of Christ’s revelation. The will of the 
Savior was to unite men to himself, in order that they might 
enjoy spiritual life, and thus be near to the Father. When 
they rejected and stood away from him, he judged them, 
which was a condemnation. His teachings developed both 
belief and unbelief, according to the character of his hear- 
ers. Whatever might be the result the message must be de- 


Important Features. 115 


livered: “He that sent me is true; and [ speak to the 
world those things which I have heard from Him ” (viii. 26). 

Judgment, in one sense, like the gift of life, is imme- 
diate. It belongs to an actual relation (111. 18) and with it 
earries its final consequences, which is regarded as continu- 
ing into the future. Meanwhile the process of redemption is 
going on, “for as the Father hath life in himself, so hath he 
given to the Son to have life in himself” (v. 26). The Lord 
has ample authority to accomplish his mission effectually. 
The Father hath imparted to him power to quicken the 
spiritually dead to newness of life (v. 21); and to impose on 
unbelievers the just penalty for their unbelief (vs. 22,27). The 
result of faith in the Gospel is spiritual life; as a necessary 
consequence men must remain in death so long as they re- 
main in unbelief; yet the kingdom of God was now instituted, 
under which all the spiritually dead should be aroused to spir- 
itual life (vs. 24, 25, 28, 29). All of this Jesus should accom- 
plish in the name and by the authority of the Father. There- 
fore he was entitled to be honored as the Father’s representa- 
tive (vs. 19, 20, 23, 30). In the divine dispensation Christ 
does not seek to assert and vindicate his supremacy ; for 
“there is One that seeketh and judgeth ” (viii. 50). 

The idea of Divine action is never lost sight of in the 
Scriptures. The eternal necessity of judgment is set forth, 
and its historical execution is recognized as belonging to the 
Son, inasmuch as it was committed by virtue of his mis- 
sion. “The Father judgeth no man, but hath committed all 
judgment unto the Son” (v. 22). The Father “hath given 
him authority to execute judgment, because he is the Son of 
Man” (v. 27). His judgment thus becomes essentially united 
with his complete sympathy with human nature. This sym- 
pathy finds expression always and every-where. 

The question of faith and unbelief forms a very import- 
ant part of St. John’s Gospel. Faith in Christ is made the 
condition of eternal life (i. 12, vi. 40). To produce this faith 


110 Study of the Gospel of St. John. 


was the object in writing the Gospel (xx. 31), and the nar- 
rative marks in typical crises its progress and development. 


VIII. Tuer Stryxe. 


The style of the Gospel and of St. John’s First Epistle are 
unique. Any reader can not help but notice it; but the ablest 
critic can not give it a satisfactory analysis. Ever since 
Dionysius ot Alexandria (A. D. 250) wrote his masterly eriti- 
cism of the differences between the Fourth Gospel and the 
Apocalypse (Eusebius’ Hecl. Hist. vii. xxv.), it has, for the 
most part, been assumed that the Gospel was written in very 
pure Greek, consequently free from all barbarous, irregular, 
or uncouth expressions. The term “very pure Greek” as 
applied to the Gospel is misleading. It is in pure Greek only 
in the sense of its simplicity. 

Elegant, idiomatic, classical Greek it is not. It is free 
from blemishes because it avoids idioms and intricate con- 
structions. The grammar is the same as that which is com- 
mon to almost all languages. It is strong in its very sim- 
plicity ; for the characteristic marks of its separate sentences 
are directness, circumstantiality, repetition and personality. 
Its thoughts and sentences are grouped together in a corre- 
sponding manner. The sequence of its reasoning is not al- 
ways wrought out, but left for sympathetic interpretation. 

In pointing out the peculiarities of the style recourse will 
be had toits presentation by divisions. The first, a, idea being 
its extreme simplicity. The clauses and sentences are not 
made to depend one upon the other, but are joined by simple 
conjunctions, as, “In him was life, and the life was the light 
of men” (i. 4. Even where a strong contrast is indicated 
a simple “and” is preferred to “ nevertheless ᾿ or “ notwith- 
standing ; “He came unto his own, and his own received 
him not” (v.11). In passages of great solemnity the sen- 


tences are placed side by side without even a conjunction; , 


“Jesus answered . . . Pilate answered . . . Jesus 
answered ” (xvii. 834-36). The words of others are given di- 


ee ee 


The Style. 117 


rect and not by oblique oration. This characteristic may be il- 
lustrated in any of the detailed incidents of the narrative : 
“This is the record of John, when the Jews sent ; 
to ask him, Who artthou? And he confessed . .. I 
am not the Christ. And they asked him, What then? Art 
thou Elijah? And he saith, I am not” (i. 19-21). Again, 
“Many of the people therefore, when they heard this say- 
ing, said, Of a truth this is the Prophet. Others said, this is 
the Christ. But some said, Shall Christ come out of Gali- 
lee? (vii. 40, 41). This directness of construction is so uni- 
versal in the Gospel that only one example of an oblique 
sentence has been noted (iv. 51), where it should read, ‘“ His 
servants met him, saying, that his son lived ” (as in the “ New 
Revision”), and not “met him and told him, saying, Thy 
Son liveth” (as in the Authorized}. On the other hand the 
common oblique reading ‘“ that he should ask who it should 
be of whom he spake ” (xii. 24) must give way for “and saith 
unto him, Tell us who it is,” the reading now preferred. 

Belonging to the same method, we find the illustrative 
details added parenthetically or as distinct statements, and 
not wrought into the texture of the narrative (iv. 6, vi. 10, x. 
22, xiii. 30, xviii. 40). 

b. The simple co-ordination of sentences and avoidance 
of relatives and dependent clauses involves frequent repetition ; 
and even where a repetition is not necessary it is employed 
for the sake of close connection and emphasis. Repetitions 
are singularly marked in the record of dialogues, in which 
the persons. are constantly brought into prominence. Sen- 
tence after sentence begins with ‘Jesus said,’ “the Jews 
said,” and similar ones, so that, in sharp contrast, the char- 
acters are kept clearly present to the mind (ii. 18, iv. 7, viii. 
48, x. 25). This usage exhibits the personality of John’s nar- 
rative; and is further illustrated by the frequency with which 
he introduces a demonstrative pronoun in order to call back 
the subject, when a clause has intervened between the subject 
and the verb. Sometimes the pronoun of present reference 


118 Study of the Gospel of St. John. 


is employed: “ He that abideth in me, and I in him, the same 
bringeth forth much fruit” (xv. 5). Sometimes, which is the 


more characteristic usage, he employs the pronoun of remote, 


isolated reference: “ He that entereth not by the door . . 
the same is a thief and a robber” (x. 1). 

The frequency with which St. John uses the personal 
pronouns, and especially of the pronoun of the first person, 
is a feature of the same kind. The Lord’s teachings depend, 
in his discourses, upon a careful recognition of the emphatic 
reference to his undivided personality. “If I judge, my 
judgment is true; for lam not alone, but I and the Father 
that sent me” (vill. 16). 

c. St. John frequently points out a sequence in fact or in 
thought, although he connects his sentences so simply, and 
sometimes merely places them side by side without conjune- 
tions. His two most characteristic particles are ‘“ therefore” 
and “in order that.” The Greek word (οὖν) translated 
“therefore”? occurs two hundred and two times and in the 
Authorized version is translated “ therefore” sixty-four times, 
and as thus used is found almost exclusively in narrative, and 
points out that one fact is a consequence of another, some- 
times in cases where this would not have been obvious; 
“Jesus came again into Cana of Galilee” (iv. 46), because of 
the reception he had previously received there. The frequent 
use of “therefore” points to the conviction that nothing hap- 
pens without a cause, consequently the frequent use of “in 
order that”’ points to the belief that nothing happens without 
a purpose. The Greek particle (a) occurs in John’s Gospel 
one hundred and forty-five times, and is used not only where 
some other construction would have been suitable, but also 
where some other construction would appear to be more de- 
sirable; “I am not worthy fo unloose” (i. 27), ‘‘ My meat is to 
do the will” (iv. 34), “This is the work of God that ye be- 
lieve” (vi. 29), ““ Who did sin, this man, or his parents, that 
he was born blind ” (ix. 2), “It is expedient for you that I go 
away” (xvi. 7). This is a favorite construction of St. John, 


The Style. 119 


who uses it to point out the working of the Divine purpose 
and also of the fulfilment of prophecy (xvii. 9, xix. 24, 28, 
29). The elliptical expression ‘but that” is not uncommon ; 
‘Neither hath this man sinned, nor his parents; but that” 
ete>)(1x. 3). 

This multiplication of simple elements produces in the 
end an effect of imposing grandeur; and thus whole sections 
of the work are marked by this method of directness and 
simplicity. 

d. In some cases the repetition leads to a perfect poetic 

parallelism. John was full of the spirit of Hebrew poetry, 
and its essentials run through the whole record, both in its 
general structure and in the structure of its parts. Hach inei- 
dent and discourse presupposes what has gone before and 
adds to the result something new. ‘The servant is not 
greater than his lord; neither he that is sent greater than he 
that sent him” (xiii. 16); ‘‘ Peace I leave with you, my peace 
I give unto you. . . . Let not your heart be troubled, 
neither let it be afraid” (xiv. 27.) Sometimes the parallelism 
is antithetic, and the second clause denies the opposite of the 
first; ‘He confessed, and denied not” (i. 20); “I give unto 
them eternal life: and they shall never perish” (x. 28). 
. 8. Minuteness of detail is another peculiarity, which also is 
of Hebrew origin. St. John uses two or three words in stat- 
ing the details of an action instead of summing the whole 
action in one word: “ They asked him and said” (i. 25); 
“ John bare record, saying” (v. 82); “Then cried Jesus in 
the temple as he taught, saying ” (vil. 28). The phrase “an- 
swered and said ”’ occurs in this Gospel thirty-four times, and 
only two or three times in the Synoptics, where it is “ having 
answered said,” or “answered saying.” 

f. St. John’s favorite words and phrases also bear special men- 
tion. “Abide” especially in the phrases expressing abiding 
on one another; “believe on” a person; “true” as opposed 
to lying, and “true” as opposed to spurious, “truly” and 
“truth ;’ “witness” and “ bear witness;” “the darkness ” 


120 Study of the Gospel of St. John. 


of moral darkness; “the light,” of spiritual light; “ life ;” 
“love;” “eternal life; “in frankness” or “‘ openly ;” “ keep 
my word;” “manifest ;” “the Jews,” of the opponents of 
Christ; ‘“‘the world,” of those alienated from Christ. The fol- 
lowing words and phrases are used only by St. John: “the 
Paraclete” or the “Advocate,” of the Holy Spirit; “the 
Word,” of the Son; ‘“ only-begotten,” of the Son; “come 
out from God,” of the Son; “lay down my life,” of Jesus 
Christ ; “ Verily, verily ; “the ruler of this world ;” “the 
last day.” This apparent sameness of phraseology produces 
throughout an impressive emphasis. It is probable that as 
the Evangelist made this record when old, he has given the 
utterance of others in his own language, at least in part, 
though scarcely when giving (xviii. 88) the answer of Pilate. 

This part of the discussion is further illustrated in the 
appended comparison. The left’ hand column gives the lan- 
guage of the Evangelist, the right gives that of others as re- 
ported by him. The latter is the reported language of Jesus, 
except where the name of another is subjoined. 


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The Style. 


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J yng ‘aay? umouy you yey P[IOM OUT, °SS 
“Ἴθι 00 snsav 


pus "691 Mouy Kew 951 Jey, 8 “WAX 1.1 SI VY Wry MoUy ABU OM 281, “OS “A 
S aay wy 911 UNOUY JOU DARBY oy} osnvoog “gE ἼΔΧ po) JOU YPAMNOUY “JOU Π19ΔΟ] FEY} ΘῊ 8 
= ‘aU UMNOUY JOU NOY} IBA ‘6 ‘poy yyanouy * * * YJeaoy yey} 980 AIOAT “2 
ἘΞ "ΜΟΊ 2}. 911} “poy yjanouy 7162 OF Ὃ “AL 
> NOUY OS τι9Δ9 ‘OU YPANOUY A9YIBY 961 SY “ET Χ ‘uy unouy savy NOA esnVoIg “ET 
‘you "UW2Y UNOUY IABY πολ osnvoeq ‘s1eqIey “ST 
wy nouy 1 Avs pynoys JT ft pur “Wy “my Mouy 1 “Π72185. Yeu} OF{ Ῥ 
Mouy 1 yaq “wry UMNouy Jou eABY NOX “Gg “TTA “Uy NOUY OM 7601 MOU 9M OP ΔαθαθϑῊ 9. π 
‘jadsoxy Ἵ 91151 
‘LSINHO MONS OL ‘GOO MON OL TA 
‘4811 
jo buryove, oy} Ut Yppiqn JeABOSOT M Ὃ 
‘qSIIYO 


jo buryona, 981 U2 JOU YJapign IOASOSIVY A “6 


Study of the Gospel of St. John. 


126 


a δμμμλ Χ ομε.---..... . «. 


afi] γριιμο}} ‘fy 
yipy * * * piom Au Yjorvoy 2811 oH ‘FZ ‘A Joulaja aapy nod yeyy moux Avut nok WUT, ‘ST 
‘ISILdVG FHL NHOP—‘afi) jou “24,2 YOU YoY WOK ay) JOU YOY 281 OTT “ZT 
ee 8 me oAo (on Felt OH “98 ‘af YIDy Uo 981 Ymy YY OF “ZI “A 
᾿ς Ὁ) Jousaja aavy ynq ‘ysiaed you plnoyg ‘oT “UL 
‘afi] Poulaja eavy ynq ‘ystaed you PINOYS “GT ML τὶ Surpiqe afi) joutaja yyoy ἀϑαθραθτι ON “Gy ὋΠΙ 
‘jedsoy Ἵ epsiday 


‘HITT ‘IVNUGLY WO ‘aaITT AAVH OJ, 
«HAVH» HO SNOILVNIGWOO ‘XI 


‘afi] siy unop fin) pinoys ouo Aue 2811, 91 ‘Ax 
‘umop p fn) 04 
AMOYNV oavyYT °° + uMop jp ΠΤ ‘81 
aft] hum unop ho) 1 asneoog 21 
afi] sty unop sin pasydoys poos 911, 17 Χ 2441 Sty UNOP pry) OFT ὋΤ “Ut 
‘jedsoxy Ἵ opsidgy 
“(rmagges eeXak) TATT NMOM AVI ILA 


‘po Waas YOU YAVY [LA9 Π1ΘΟΡ yey} 91 1 
TH epsidg 

‘(qtaids sty YIM 488 

ΓΙΘΔΙΙΟΟ 996 2100 {180 “a 2) : (9110) 
OTM 9 01 1.995 586. aU τι935 88} OM OF] “G6 "ΔΙ τιν τ995 JOU YY YouUIS ΤΘΔΘΟΒΟΓ AA Ὁ “III 


127 


The Style. 


yoy ᾿ 


‘OLE “NOG ΠῊΪ GAVH OF, ‘404 GAVE OL, 


‘Ws 19{vOI3 


OF} YY 90} OFUN OU PoroAl[op JY} OFT “LT ΧΙΧ 
“US poy you poy AOU, “FZ 
“Us poy you poy SoU, “ZZ “Δ 
15 OU aavY P[NOM NOX Ὁ ‘x1 
‘jedsony 
‘NIG HAVH OJ, 
‘afy aany yystur (971 2811 οἴποῦ We Tob x 
aft) wudaja 
yoy * * * yYsop Ata yIo7"e osoy AA “FO 
‘afi] [usaja YoY OTA UO YY@AdToq 28η1 oH ‘LF 
‘afiy jousaja aany Kvur * 
" * WOS oY} Yoos oy 9110 AIOAD 2811, “OF “1A 
7) aany γηδιτα ποῖ 2871, “OF 


2] Joudaja aany nos yuryy nok weyy ur ‘0g 


“poy you 
YJOSSOLGSUBI} IOACOSOY MA 6 
TE opsstdgy 
‘pop-y fo uogy ay) you yy 2811 OT] “ZT 
"079 “WOK 911} YMY 781 917 ‘ZL “Δ 
Ἵ 9510 


. . 


‘UGHLY αὶ THL FAVA OF, 


“ULS OU aavYy OM 281}} ABS OM~FT “Q “I 
‘T operdgy 


- ν — ~~) ae Ψ OO ae a a 


ὍΠῚ 10 261) ayy eavy 1188 nq 1460) 
‘ssoUyIVpP UL AVA JOU []VYS OUT YIOMOT 911 UL YJOPIGV 1dq}OIG 511 YJOAOT 281 OFT ὋΤ 
-]οῦ BY} OY : [LOM 91} 10 2,61) 911 WRT “ZT ‘MIA “MOU 

ἍΜ) . [Gun ead ssouyaep τι st “1eyjoIq 51 
84} 01 YJamM09 {7101 TOP yy ey Ing “Tz yjoyey pur MPH 911} UL SI OY {1185 2611 OFT 6 
1461) 9011 04 Yowood saayyou ‘yh "qjoulys Mou 
9} YOY [LA Yop yey} ouo χθλθ AO Ὃς 161) onaty ayy pu {184 st ssouyiep 91, 8 “Ul 
Ἅδη, ueyy ἀθη18κ ΒΒΘΤΈΓΣΙ ΒΡ Ρ9ΔΟ] TI? 
Ud PUB ‘PjIOM OY} ΟῚ θῖποῦ 81 2067 61 ‘UL 18 ssouyAep ou 81 WY UL pus Yyh27 SI po “6 “IL 
‘jadsoxn 7 ΤΕ, 


ὍΠΕ ‘GO 10 NOILVLSAMINVJ ANV dO UO SALINVILSIUHD ‘LSIUHD 0 NOILYNDISA(T V SV 


‘Gee) LHDIT ‘IX 
ΠΘ1ΠῚ awioauaao BABY °C * COX CF CAL 
‘UO Paya JY} AWLOILIAO BABY NOK “FL 
"IUO payan ay) auloadaao DAVY, NOK “ET “Ul 
“PpLOM IY? YJaW0ILIAG 7807 911 51 OU MA 
“pptom 
“Pj4om ay} IWMOIMALO oAGY af ‘Ss ‘TAX ay} 79 (00. (200 por 10 Πα 51 19ΛΘΟΒΊ 860 AA Ῥ AG 
‘jadsoxy Ἵ 9516} 
ΝΟ GHMOIM AHL ‘ATYOM AHL (οὐχ HNOOUNAO Χ 
“U0 9.2 PUB HAYIMA 247 Π106 YROY 
* * ΘΌΠΑΖΟΟΡ 911 UL YJOpIqv yey} 981 6 


Study of the Gospel of St. John. 


128 


129 


The Style. 


"WILY UI SI ssou 
“SNOo}YSlIuN OU pUe ‘oNd} SI oles 971, “QT ‘WA 
‘UOTYVUWAPUOD OJUT 9tTUOd Jou 
[[@ys pure ‘ost [vussjo {180 
151] OY} 02 YZOUIOD JoYyLoU 4191] 
90} YJoyey [Ae {2900 yey} suo Aroaq Ὃς “1 


oH ἫΖ "Δ 


‘jadsoxy 


‘UY UL 
το ΘΠ mel ge 
“sn UL 
JOU 51 UNA} OY} PUB ‘SBATOSINO DATODOP OMA 8 
ἽΠ7Π.} 94} JOU OP ΡῈ dIT OA\ Ὁ 
Ἴ18 18 SSOUYIVp OU SI WY ULpUBIYSITSI poy “ec Ἢ 
Ἵ 95: 


}OU 81 Π1Π.1 911} pues 1Ό1| Ὁ st 


‘NOILVOUN GNV NOILVWUIAAV ἽΓΧ 


‘ssoUyIVp Ul 9016 jou 
plnoys eu uo YJoAdT[eq JeAvOsOyM 
4010) “ῬΙΙΟΔΑ 91} ΟἽ 2.0.1) 8 Θαι00 WRT ‘OF 
Ἵμγδι) Jo 
uaip[rqgo 9861 eq Avu nok 1881 “.1) 
91} UL ΘΛΘΙ]9αᾺ ‘yh aavy nod 91|}λ 99 
δι) ayy 918 nok oy 518 AA 
nod Yas 3,61) OY} SI 9TLYA 912} BIO “Ge “UX 
“Wry UL 
δὴ) OU 81 9190} esnedeq ‘YyIo;quINYQS 
ey γ151ὰ 902 Ul AVM uvu wv JL yng ‘oT 
ῬΙΠΟΔΑ siq Jo 2.61} 91} {1998 91 
᾿ ABp 98} ul σ)θα uvwm Aue 7 ὃ ἽΧ 
‘P[dom oy} Fo 2.61) 911 τὰῦ 1 4. “χι 


ῬΙΓΙΟΔΑ 961 OJUL ΠΊΘτιιΟΟ 4811 UvUT LIAO 

Ὁ2921}.51 Yoram Yyhy onay 91} 5θλι 2017, “8 
61) yeqQy 10 ϑθϑττα 

1896 0} 298 sem yng “2Χ61} 181 Jou sem oF] “8 

61) 944 JO sSoUzLA 1896. OJ, *) 

‘ssouyIvp Ul Yourys 7742) 901 puy "6 

"WOU Jo 2.61} OY} Sem OFT OUT Ἔ ‘t 
jedsoxy 


Study of the Gospel of St. John. 


130 


‘aya ἽΠῳ “1919 
-LOJ 7811 jou Π088. ἀἴατὰ θΔισ [[BYs 
I 1811 1978 oY} JO SYUMIP ἀθΑΘΟΒῸῸ Δ᾽ “PT ΔΙ 
“LSILAV 
GHL NHO¢— uy 9.019 quos We 1 
4811 Ng “ISLAY 9111 201. tue 1 ples] YUL 8s 
‘oqo 2802 7Ng “ῬΙ1Ο δὰ 981 UMEpUOd 
0} Ῥ]Ίιολι 977 OFUL TOS “ἢ 20U γι95 POX) “LT ‘Ut 
adsoxn 


‘(pyvp 00) LOD “LON 


‘SUTAIOSIT—'90y} 558 plnoys 
uew Lue 2681 JOU 259099τι pUe soUIyy 
][@ JsoMouy NOY 2811 GANS 9AM θ1Ὁ MON “OE 
‘saTaIOsIq@—'quaaoid ou 289 
-yrods puv Ajurepd nogy 2595) 8968 MON ὋΝ ἼΔΧ 


: SISHH.LILNV 


‘sqiaids 981 41} 11 ‘qutds ἄχθΔῸ 70U ΘΑΘΙ967 ἽἼΡ BT 
‘YJNIy UL pus peop Ul 1} 
‘onSu0} UL JOYyOU ‘ploM UL ΘΛΟΙ͂ 201, SN 1977 
ἍΤ MOUY 
af asneooq yng “Π1Π1Ὼ ey} JOU MOU 
ak esnvoeq nok ojuN uoz}IM jou Avy 1 TG 
110 plo uB Ing 
JUSUIPUBUITIOD MOU Ὁ JOU OIM Τ "Δ 
019 “0518 yng ‘A[UO SIMO 10} 10 “ὁ “UE 
‘T 9514} 


Bot aaa 


ἽΠΧ 


‘JOU PelUEp PUB ὈΘΒΒ91π00 ΘῊ “0S 
“SULOg OUT OUIBO 5811} 960 JOU FT NOYFLAL 


pue 41 Ysno1g} ὅ1196 021 9180 ssulqy [TV Σ Tt 
‘jadsoy 


ἢ ‘powvyse 
eq jou pus soUepyUod ABT θαι 9A\ 86 
‘aly OU ST pue 
Suryutouw owes ey, "Δ 
ond | 
Ul SuUI[quIN}s JO ΠΟΙΒΒΌΟΟ SUOU SI 9197 
pue ἀπ πη eq ul qjepiqe © ° ° eH OT 


qynazy 51 τως Ce 


181 


The Style. 


ὍΤΙ JUS 7811} {ΠῚ 10 
TIE“ 90} 77q “[[IM UMO OULU Op Ο1 JOAT “ge 
‘ayo ng “τΙ0ΛΌ 91 
Wolf pvolqd 18Π1 jouw NOL VAVS soso ‘TE ‘IA 
“020 
ng “avi πο} ΑἸχΟτιΠ1)891 201, ὉΔΙΘΌΘα 7 “FE 
‘OO “1 “[[I[M UMO DUTT 201, Yoos T Ὃς 
‘oqo “ῬΘ1Ί7ΠΠΤΙΠΟΌ 
280 yng ‘uew ow yjospnl rsqyey 911, “ze "Δ 


151] 18Π1 JO ssouqtm 
1096 0} JUSS SUM JNg “91} 281|} 201, SVM OFT “Q 
‘jadsoy 
ee Oy 
yjedooy pox) Jo uaqyjosaq st 2811 oy yng 
‘jou youUls poxyy JO UIOg SI JBABOSOY A\ “RT 
‘poolq puv toywm Aq yng ‘k[uo 19718λι Aq JOAT Ὃ “Δ 
ΒΟ] JNO τ|192880 
9ΔΟ] 209119{1 21Π6 “9ΔΟ] UT 1891 jou St O10 1, Τ 
‘sn 


POAol OY 281|} 77g ‘POH Ῥ9ΔΟΙ] OM 2811 JOAT “OT 


182 Study of the Gospel of St. John. 


It should be observed that the expression “abide in,” 
sometimes translated ‘‘ remain, continue, or dwell in,” is not 
uncommon as the designation of physical residence in a place. 
Moreover, its figurative use is not entirely peculiar to St. 
John, for there are four passages in St. Paul’s writings, 7. ¢., 
1 Cor. vii, 20, 24, abide in the calling; 1 Tim. 11. 15, if they 
continue (abide) in faith, charity and holiness; 2 Tim. 11]. 14, 
abide in the things which thou hast learned—which are 
analogous to some, though not to all of the above expres- 
sions. The frequency, however, and some forms of the fig- 
urative use, are peculiar to St. John. And in his Gospel 
alone do we find it in the reported language of the Savior. 
In the Synoptics there is but one instance of its use by the 
Savior, and that in the physical sense: Luke x. 7, “in the 
same house remain (abide).” 

The characteristics which have been above treated, com- 
bined in St. John’s Gospel, stand alone in Christian literature, 
as its author must always stand alone among Christian teach- 
ers. The book was the work of one who ‘for three score 
years and ten labored most efficiently as an Apostle. When 
a lad he was called to follow the Baptist, and by him was 
soon transferred to the Christ, and in all probability’was the 
first who from his youth up was a Christian. No man could 
have been found better able to grasp and state in their true 
proportions and with fitting impressiveness the great truths 
of the Christian faith. His manner of life and environments 
were eminently calculated to fit him for such a wonderful 
production. Commencing at an early stage of his existence 
the Gospel found an unobstructed path, and consequently ex- 
perienced no sudden wrench from deep-seated prejudices. 
Nor had he the trying excitement of wandering abroad over 
the face of the earth, like most of the Twelve. He remained at 
his post in Ephesus, directing, teaching, meditating; until at 
last, when fully ripe, the fruit was given to the Church in the 
fulness of its power and beauty, and is preserved for the gen- 
erations to profit by its lessons. 


Historical Exactness. 133 


IX. HistoricAL EXactness. 


It has been demonstrated, in previous sections, that the 
Fourth Gospel was intended to and does fulfill a profound, and 
beneficent purpose. It has been wrought with singular sym- 
metry, and by careful examination it may be shown to reveal 
the presence of an informing idea throughout its details. From 
beginning to its close it istrue to the one conception that formed 
it. It is not, nor does it pretend to be, a complete exposition 
of the incidents in the life of Christ. Some features of his 
work which were very prominent are not preserved ; nor from 
it can there be put together a complete picture of Jesus of 
Nazareth as he went about teaching and healing. So far as 
this Gospel is a biographical sketch, it must be regarded as 
confined to certain limited aspects of Christ’s person, life and 
works. Whilst these facts must be conceded, yet, on the 
other hand it is correct to affirm that the literal accuracy of 
the contents of the Gospel is not in any way prejudiced by 
the existence of the particular purpose which the Evangelist 
had in mind. The entire composition is the Apostle’s true 
conception, and his historical illustrations are no less histori- 
eal because they are illustrations. The writer fulfills his 
work, in his own language, and according to his own ex- 
pressed purpose. As has been previously noted the Apostle 
writes in the hope of creating in others the faith which he 
holds himself (xix. 35, xx. 81). 

St. John’s faith, as given in the Gospel, was a special in- 
terpretation of all history drawn from a spiritual conception 
of Jesus Christ. Nor does this idea forfeit his claim to be a 
truthful historian, because, whilst giving the facts, his eye is 
turned towards the great central truth, the being of Christ 
and the object of his mission. This must be sought in the 
conditions of the historian’s work. These conditions include 
choice of words, combinations and compression. Every rec- 
ord of fact is limited to the record of representative details 
concerning it. The truthfulness of the historian lies in his 


134 Study of the Gospel of St. John. 


power of selecting such details as best convey to others the 
true idea of the subject sought to be set forth. To give true 
impressions is the leading and accurate motive. The literal 
accuracy of a number of details is no guarantee of the truth 
of a narrative, only in so far as such details are concerned. 
The question must be regarded as a whole. It is therefore 
no disparagement of the strict historical character of the 
Fourth Gospel that the writer has fulfiled his design of re- 
cording such “signs” out of the whole number of Christ’s 
works as he considered the most likely to produce a specific 
effect. 

a. The representative incidents of a narrative must be 
of historic exactitude; not that literal words or phrases. must 
be reproduced of the entire discourse, but the power of the 
historian must enter into the spirit and give an outline sketch 
without swerving from the right idea. The thought of the 
speaker is more important than his words. [Ὁ is true that the 
style of the speaker enters largely into his teaching, but is al- 
ways governed by the drift of his exposition. At times, in 
order to catch the full meaning, the keen saying or the vivid 
illustration must be preserved exactly, or the character will 
be lost. 

It is undeniable that the discourses of the Lord, which 
are peculiar to St. John, for the most part are very brief sum- 
maries of elaborate discourses and expositions relating to cen- 
tral topics of faith. From the necessities of the case the 
writer has condensed his narrative. In this we must trust to 
the insight and power of the narrator. As a simple exam- 
ple of how a conversation is compressed take that found in 
xii. 84. Here the question of the Jews turns upon the title 
“Son of Man,” which has not been recorded in the context. 
The Evangelist has noticed only the fundamental facts. There 
is another and more complicated example of the compression 
of an argument (vil. 34). Only the extreme forms are re- 
corded; and the course of words which followed can be de- 
termined only by careful thought. In other cases the answers 


hed, > ν. 


Mull ass 


Historical Exactness. 135 


of the Lord evidently point to detailed expression of feeling 
or opinion with which the writer was familiar, and which yet 
he has not detailed (xii. 23, 85). Without any connection of 
place or time the Apostle gives a general summary of the 
Lord’s judgment on his hearers (xii. 44-50). Apparently 
this passage 18. a compendious record and not a literal tran- 
scription of a single speech. 

These considerations are supplemented by the fact that 
most of the discourses recorded in this Gospel were spoken in 
Aramaic. A large and miscellaneous crowd had gathered at 
Jerusalem, and all were able to understand what was spoken 
to them “in the Hebrew tongue” (Acts xxi. 40), and by it 
the favor of the multitude was conciliated. St. Peter must 
have spoken in an Aramaic dialect in the court of the high 
priest, and the bystanders not only understood him but no- 
ticed his provincialism (Matt. xxvi. 73). In Acts (i. 19) it is 
said that Aramaic was the proper language of “the dwellers 

‘in Jerusalem.” The title, Rabboni (Jno. xx. 16), with which 
Mary addressed the risen Lord was “ Hebrew.” These indica- 
tions lead to the conclusion that in intercourse with the inner 
circle of the disciples Christ used the vernacular Aramaic dia- 
lect. Then it would necessarily follow that St. John not only 
presents a summary of what was said, but also that summary 
was « translation. 

The question might be raised whether or no St. John was 
capable of summarizing the teachings of the Lord. No one’s 
experience and life could have been more fitted for such a la- 
bor. Long experience and contemplation would lead him to 
correct any misapprehensions. His intellectual ability was 
certainly great, and his name stands pre-eminently above all 
others who are favored by the same appellation. There is no 
valid reason for doubting his ability to choose the best possi- 
ble method of reproducing the substance. 

b. St. John writes with the evident purpose of revealing 
the Person of the Lord, and shows him to be “the Christ,” and 
“the Son of God.” Naturally he would record those dis- 


186 Study of the Gospel of St. John. 


courses that have a bearing on his theme. He desired others 
to see Christ as he had found him to be. This record does 
not appear to represent examples of the Lord’s popular teach- 
ings. There is nothing in it which corresponds with the cir- 
cumstances under which the Sermon on the Mount, or the 
great group of parables were spoken. On the other hand the 
private discussions with Nicodemus and the woman of Sa- 
maria find no parallels in the Synoptics, and yet they answer 
to conditions which must have arisen. The other discourses 
(except those in chapter vi.), which offer some peculiar fea- 
tures were all held at Jerusalem. They were distinctively 
festival discourses, and addressed to men whose religious 
emotions and opinions were moved to a greater or less degree 
by their environments. The festivals commemorated the cri- 
ses of Jewish history; and the discourses had an intimate 
connection with the ideas which the festivals represented. So 
long as the Jewish system remained, this teaching would be 
unnoticed, or unintelligible. When the Hebrew polity was 
swept away,.then it was possible to apprehend the full 
significance of the Master’s words. 

ec. St. John presents a clear advance and historical develop- ~ 
ment in the self-revelation of Christ. The discourses, for the 
most part, grew out of the circumstances by which they were 
occasioned. The idea of the Passover (vi.), the Feast of Tab- 
ernacles (vii., vill.), the Dedication (x.), represented in the fes- 
tival discourses, bear the color of the seasons. Also there is 
a psychological harmony between the words and the hearers 
for the time being. This is illustrated in the scene by the’ 
well of Sychar (iv. 4-42); and the discourse after the healing 
at Bethesda (v. 19-47). 

The progress of the self-revelation of the Lord as re- 
corded by the Evangelist may be given in an illustration 
which shows the inner harmony of the testimony. Without 
reckoning the exceptional personal revelations to the woman 
of Samaria (iv. 26), and to the man born blind (ix. 37), the 
Lord reveals himself seven times with the formula “I am,” 


The Last Discourses. 137 


five times in his public ministry, and twice in the last dis- 
courses. The titles will here be only enumerated, for their 
general connection is obvious. 

Iam the Bread of life (vi. 35). 

Τ am the Light of the world (viii. 12). 

I am the Door of the sheep (x. 7). 

~ Tam the good Shepherd (x. 11). 

Iam the Resurrection and the Life (xi. 25). 

Iam the Way, and the Truth, and the Life (xiv. 6). 

I am the true Vine (xv. 1). 

d. The language which St. John attributes to different 
speakers is distinguishable, notwithstanding the admitted style 
of the composition of the Gospel and the compressed form 
of the utterances as given by the Evangelist. While he deals 
with one aspect of the truth and uses the same general forms 
of speech to present the different aspects of the narrative, yet 
beneath this resemblance there are preserved the character- 
istic traits of each speaker. The words of the Baptist keep 
strictly within the limits suggested by the Old Testament. 
What he says spontaneously of Christ is summed up in the 
two figures of the “ Lamb” and “the Bridegroom.” He gives 
the specific testimony that Jesus “is the Son of God” (i. 34). 
The language ascribed to the Baptist has its peculiarities. 
The short answers, “I am not;” “No; “I am not the 
Christ” (i. 20), are unlike any thing else in the Gospel, no 
less than the answer in the words of prophecy (v. 23). 


X. Tue Last Discoursss. 


The last discourses of the Savior offer 4 unique problem. 
They belong to an occasion which has no parallel, and de- 
livered under such circumstances as forbid the disciples 
from understanding their significance at the time. The say- 
ings would be retained because, in that age, the power of the 
memory was depended on, and sayings of importance were 
not always reduced to writing. The discourses taken as a 
whole offer several peculiarities. Three topics are specially 


188 Study of the Gospel of St. John. 


conspicuous: the mission of the Paraclete, the departure and 
the coming of Christ, the Church and the world. A marked 
stress is also laid on the moral aspects of Faith. 

It was eminently proper that such topics should be the 
object of instruction at such atime. It is scarcely conceiva- 
ble that Jesus should not have prepared them by this kind of 
teaching before his departure. It is also to be observed that the 
ideas are not made definite by exact limitations. The teach- 
ings gain their full meaning from the later history, though 
they have not been modified by the facts of that history. The 
promises and warnings remain in their typical forms. When 
the fall of Jerusalem placed them in their proper light, then 
they were recorded. 

The moral impress of the last discourses is clear through- 
out. They complete the Sermon on the Mount. Out of 
Christ’s self-sacrifice springs the doctrine-of Love (xv. 18, 
xiii. 84). Christian love is at once the pattern and the foun- 
dation of the true relation of man to man. The time had 
now come when it could be grasped under the influence of the 
events which were to follow. The three following passages 
indicate the successive forms under which the principle of 
Love is inculeated: “If ye love me, ye will keep my com- 
mandments” (xiv. 15). “He that hath my commandments, 
and keepeth them, he it is that loveth me: and he that loveth 
me shall be loved of my Father, and I will love him, and will 
manifest myself to him” (v. 21). “If ye keep my command- 
ments, ye shall abide in my love; even as I have kept my 
Father’s commandments and abide in his love” (xv. 10). 
What appears in these texts as a repetition is a vital move- 
ment. There is the advance from obedience resting on love 
to progressive knowledge, and then to a divine certainty 
of life. 

A similar progress is noticed in the four passages which 
describe the work of the Paraclete: “I will pray the Father, 
and he shall give you another Paraclete, that he may be with 
you for ever, even the Spirit of truth; whom the world can 


The Last Discourses. ’ 139 


a 


not receive (xiv. 16, 17). “The Paraclete, even the Holy 
Spirit, whom the Father will send in my name, he shall teach 
you all things, and bring to your remembrance all that I said 
unto you” (v. 26). “ When the Paraclete is come, whom I[ 
will send unto you from the Father, even the Spirit of truth, 
which proceedeth from the Father, he shall bear witness of 
me” (xv. 26). “If I go not away, the Paraclete will not 
come unto you; but if I go, I will send him unto you. And 
he when he is come, will convict the world. . . . When 
he, the Spirit of truth, is come, he shall guide you into all 
truth” (xvi. 7-18). Step by step the Paraclete is presented : 
(1) I will ask, another Paraclete; (2) the Father will send in 
my name; (3) I will send; (4) if Igo 1 willsend him. The 
work is also defined more and more: (1) be with you forever; 
(2) teach all things . . . that I said unto you; (3) bear 
witness of me; (4) convict the world, guide into all truth. 
This subtle correspondence belongs to the fulness of life. 

The teaching on the relation of the Church to the world 
moves forward no less plainly. It is shown that the world is 
destitute of that sympathy with the divine Spirit which is the 
necessary condition for a divine revelation (xiv. 17, 22). Af- 
terwards it is foretold that the hatred of the world is natural 
(xv. 18); and then the hatred is followed out to its conse- 
quences (xvi. 1). On the other hand it is promised that the 
Spirit shall convict the world; and further, Christ declares 
that he himself has already conquered the world (vs. 16, 22). 

These examples demonstrate the existence of a real co- 
herence and development of thought in the discourses; al- 
though it is difficult to follow the same in detail. <A brief . 
outline of the general course which the addresses take, may 
be useful, in addition to the analysis of the Gospel, previously 
given, under another section. These discourses form two 
groups, the discourses in the chamber (xiii. 31, xiv.) and on 
the way (xv., xvi). The principal thoughts of the first are 
᾿ς those of separation from Christ: in the second, of realized 
union with Christ, and of victory after conflict. 


io 


140 Study of the Gospel of St. John. 


a. The Discourses in the Chamber (xiii. 81, xiv.) 
. Separation, its necessity and issue. (xill. 31-38.) 
a’. Victory, departure, the new Society (81-35). 
b’. The discipline of separation (St. Peter) (86-88). 
2. Christ and the Father (xiv. 1-11). 
a’. The goal and purpose of departure (1-4). 
b'. The way to the divine (St. Thomas) (5-7), 
6΄. The knowledge of the Father (St. Philip) (8-11). 
3. Christ and the disciples (xiv. 12-21). 
a’. The disciples continue Christ’s work (12-14). 
b’. He still works for them (15-17). 
c’. He comes to them himself (18-21). 
4. The law and the progress of revelation (22-81). 
α΄. The conditions of revelation (St. Jude) 22-24), 
"δ΄. The mode of revelation (25-27). 
ο΄. Christ’s work perfected by his return (28-81). 


μὰ 


b. The Discourses on the Way (xv., xvi.) 
1. The living union (xv. 1-10). 
a’. The fact of union (1, 2). 
b’. The conditions of union (8-6). 
ο΄. The blessings of union (7-10). 
. The issues of union: the disciple and Christ (11-16). 
a’. Christ’s joy comes from sacrifice (12-18). ἡ 
b’. The disciples’ connection with Christ is by love (14, 
15). 
c’. It is stable as resting on his choice (16). 

8. The issues of union; the disciples and the world (17-27). 
a’. Love of Christ calls out hatred of the world (17-21). 
b’. With this hatred the disciples must contend (22-27). 

4. The wyrld and the Paraclete (xvi. 1-11). 

a’. TKe last issues of hatred, (1-4). 
b’4’The necessity of separation (4-7). 
ο΄. The conviction of the world (8-11). 

5. The Paraclete and the disciples (12-15). 
a’. He completes Christ’s work (12, 18), 
b’. and glorities Christ (14, 15). 


bo 


A Spiritual Gospel. 141 


6. Sorrow turned to joy (16—24.). 
α΄. A new relation 61-17). 
6’. Sorrow the condition of joy (19-22). 
σ΄. Joy fulfiled (23, 24). 
7. Victory at last (25-83). 
α΄. A summary (25-28). 
6’. A confession of faith (29, 30). 
ο΄. Warning and assurance (31-33). 

The form of the discourse is changed. The Lord unin- 
terruptedly reveals the new truths till the close, when the dis- 
ciples no longer speak separately, but, as it were, with a gen- 
eral voice. Under the lines there runs a spiritual connection. 
The words befit the occasion; and might easily have been 
preserved by the disciple who was in closest sympathy with 
the Lord. 


CHAPTER IV. 


THE CHARACTERISTICS OF THE GOSPEL. 


The characteristics of the Fourth Gospel have been either 
indirectly considered or else important features pointed out in 
the sections already treated. However, the subject is of such 
importance as to demand special attention, even at the risk 
of repetition. There are special leading points which are dis- 
tinctive features of the Gospel. 


I. A SprrirvuaL GospE. 

From the time of Clement of Alexandria (A. p. 190) this 
Gospel has been distinguished as a “Spiritual Gospel” (Euse- 
bius B. VIL. ¢. xiv. 7), because it presents glimpses of the inner 
life and spirit of the Son of God, while the Synoptics con- 
tain the external acts. The narrative of the latter is chiefly 
composed of Christ’s manifold, and ceaseless dealings with 


142, Study of the Gospel of St. John. 


men; in the former we have rather his tranquil and unbroken 
union with the Father. John’s Gospel continually breathes 
a heavenly atmosphere. In harmony with this characteristic 
it is natural that it should contain a much larger portion 
of Christ’s words than may be found in the Synoptics. His 
discourses form the principal part, especially the latter half 
of the Gospel. The discourses recorded by St. John give 
more of the spirit of Christ than can be obtained from the 
Sermon on the Mount. And what is true of Christ, as the 
central figure, is also true of the numerous characters which 
give such life and definiteness to St. John’s narrative. The 
principal feature of this consists more in what they say 
than in what they do. This suggests the following charac- 
teristic : 


Il. Tue LIFELIKE GRovups. 


No genius has ever arisen who has been able to create 
such typical and thoroughly real and lifelike groups and in- 
dividuals as those represented in the Fourth Gospel. The 
various individuals are made to sketch themselves with a 
vividness and precision which has never been equaled, and 
the same could only have been recorded by one who was an 
eyewitness and a close observer of men. 

Among these groups are the disciples who have the consti- 
tutional faculty of misapprehending Christ (iv. 33, xi. 12) 
yet firmly believing on him (xvi. 30); his own brethren reject- 
ing him seek to dictate a policy for him (vil. 8-5); John’s dis- 
ciples, with their care and jealousy for the honor of their mas- 
ter (iii. 26) ; the Samaritans, who refused the testimony of a 
woman, but proud to believe from their own experience (iv. 42); 
the fluctuating and divided opinion of the multitude (vii. 20, 
26, 41); the Jews claiming to be Abraham’s seed, yet seeking 
to kill the Messiah (viii. 33, 37, 40); the Pharisees haughtily 
demanding, ‘“‘ Have any of the rulers or of the Pharisees be- 
lieved on him?” (viii. 48), and are sneeringly asking, ‘‘Are 
we blind also ?” (ix. 40) ; the chief priests affirming that Christ’s 


ee ee 


Symbolism. 143 


success would be fatal to the national existence (xi. 48), and 


declaring to Pilate, “‘ We have no king but Cesar ”’ (xix. 15).: 


The sketching of these groups displays a master mind; and 
the depicting of the conflict and fluctuations between belief 
and unbelief among the multitude and “ the Jews” is indica- 
tive of a contemporaneous observer.. When the types of indi- 
vidual character are considered the more varied will be the 
picture. Individuals exemplify both sides in the great con- 
flict, as well as those who wavered between the two. Unfail- 
ing in their allegiance are the mother of the Lord (11. 3-5, 
xix. 25-27), the beloved disciple on his former master the 
Baptist (i. 6-37, i. 25-36), Andrew and Mary of Bethany ; 
Peter believing, falling, yet rising to deeper love (xviii. 27, 
xxi. 17); Philip passing from eager to firmer faith (xiv. 8.) ; 
Thomas willing to die with the Lord (xi. 16), then doubting 
(xx. 25), but returns to implicit faith (v. 28). The sober but 
uninformed faith of Martha (xi. 21, 24, 27) is earnest, and 
the passionate affection of Mary of Magdala (xx. 1-18) is 
given with a master-stroke. Among conversions 1s the in- 
stantaneous conviction of Nathanael (i. 49), the courageous 
and enthusiastic belief of the woman of Samaria (iv. 19), the 
uninstructed man born blind (ix. 30, 31), and the timid, hes- 
itating confessions of Nicodemus, the learned Rabbi (iii. 1, vii. 
50, xix. 39). On the other hand we have the cowardly waver- 
ing of Pilate (xviii. 38, 39, xix. 1-4, 8, 12, 16), the unscrupu- 
lous resoluteness of Caiaphas (xi. 49, 50), and the dark treach- 
ery of Judas (xili. 27, xvill. 2-5). Among the minor char- 
acters there may be given the “ruler of the feast”’ (ii. 9, 10), 
the “nobleman ” (iv. 49), the man healed at Bethesda (v. 7 
11, 14, 15). 


ε 


III. Sympo.tsm. 


From typical characters we pass to typical or symbolical 
events. St. John is careful to explain that all which he saw 
when he wrote his Gospel was not clear to the disciples at first : 
“ What I do thou knowest not now; but thou shalt know 
hereafter” (xiii. 7). To this advance in knowledge the Res- 


< 


144 Study of the Gospel of St John. 


urrection was the first great help (ii. 22, xii. 16); and the 
meaning of the Resurrection itself was extended when Christ 
raised a new Temple and established his Church. 

The Gospel not only contains the three great allegories 
of the Sheep-fold, the Good Shepherd, and the Vine, from 
which Christian art has drawn its symbolism from the earliest 
times, but also, from end to end, it is permeated with the spirit 
of symbolical representation. This is apparent in the eight 
miracles which the apostle has selected for his instructive il- 
lustrations of his method. To St. John they are not so much 
miracles as “‘signs.” They are “signs” so far as they lead 
men to look beneath the surface for some deeper revelation. 
They are also ‘‘ works” (v. 20) in so far as they take their 
place among the ordinary phenomena of life, differing from - 
them not because they involve any more real manifestation 
of divine energy, but because they are suited to arrest atten- 
tion. As ‘signs’ they make men feel the mysteries which 
underlie the visible order of things. As “ works” they make 
them feel that this spiritual value is the attribute of all life. 

The Evangelist has recorded in detail eight miracles 
wrought by Christ which are as follows: 

The water turned to wine (ii. 1-11). 

The nobleman’s son healed (iv. 46-54). 

The paralytic at Bethesda (v. 1-15). 

The feeding of the five thousand (vi. 1-15). 

The lene on the sea (vi. 16-21). 

The restoration of the man born blind (ix. 1-12). 
The raising of Lazarus (xi. 17-44). 

The miraculous draught of fishes (xxi. 1--12). 

The first two are introductory, and as such seem to be 
pointed out by St. John. They are given without any com- 
ment save the record of their effects. There are two brief 
notes (ii. 11, iv. 53) which give the clue to the interpretation 
of the “signs.” They show from the beginning that Chris- 
tianity is the ennobling of all life. The turning of the wa- 
ter into wine exhibits the Messiah’s sovereign power over in- 


Symbolism. 145 


animate matter, and the healing of the nobleman’s son his 
power over all living bodies. From them it may be learned 
that Christ’s presence hallows the commonest events and 
turns any element into the richest; also the way to win blessi ngs 
is to trust the One who bestows them. The third sign, heal- 
ing the paralytic, shows the Messiah as the great Restorer, 
repairing the physical as well as the spiritual ravages of sin 
(v. 14.). In the feeding of the five thousand the teaching is 
carried a step further. Christ appears as the support of life; 
thus revealing himself as sufficient to supply every craving of 
man. The walking on the sea exhibits Christ as the Guard- 
ian and Guide of his followers. He will bring them through 
the difficult passes. The giving of sight to the man born 
blind shows that man needs enlightenment. In order to go 
forward man must be able to see. In a sense he is “blind 
from his birth.” Christ opens his spiritual vision. Before 
the blind man gained his sight at Siloam, Christ said, “As 
long as I am in the world, I am the light of the world” (χ. 
.5). “ΤΠ6 sign conflicted with the prejudices of the Pharisees, 
and they refused to read it rightly. And he then added: 
τε For judgment Iam come into this world, that they which see 
not might see; and that they which see might be made blind ” 
(ix. 39). So far as any single fact offered to the senses can 
confirm the truth, the raising of Lazarus shows that there is a 
Life sovereign over physical life, a Life victorious over death. 
The last sign, wrought by the risen Savior, sums up and con- 
cludes the whole series. Man, restored, fed, guided, enlight- 
ened, delivered from death, passes to the everlasting shore of 
peace. 

In Nicodemus coming by night, in Judas going out into 
the night, in the dividing of Christ’s garments, and the blood 
and water from his side, we find instances of the same love 
of symbolism. As to the source of this mode of teaching, 
there can be no doubt about the answer: it is the form in 

10 


140 Study of the Gospel of St. John. 


which almost all the lessons of the Old Testament are con- 
veyed. 
IV. Rewation To THE OLD TESTAMENT. 

Though written in Greek, the Fourth Gospel is in thought 
and tone, and sometimes in the form of expression also, thor- 
oughly Hebrew, and based on the Hebrew Scriptures. The 
Gospel sets forth in tragic contrast that the Jewish Scriptures 
in endless ways, by commands, types, and prophecies, pointed 
and led to Christ ; and that precisely the people who possessed 
these Scriptures, and studied them most diligently, failed to 
recognize the Christ or refused to believe on him. In this 
aspect the Gospel is a long comment on the mournful text, 
“Ye search the Scriptures ; because in them ye think ye have 
eternal life: and they are they which testify of me. And ye 
will not come to me, that ye may have life” (v. 39, 40). 
Therefore to show the way out of their superstitious rever- 
ence for the letter of the law and a scornful rejection of its 
true meaning this Gospel is given. To his fellow-countrymen 
the Evangelist points out that they are right in taking the 
Scriptures for their guide, but ruinously wrong in the use 
they make of them. When rightly interpreted, Abraham, 
Moses and the prophets, will lead them to adore that One 
whom they crucified. This is done in general statements, in 
detail, by allusions, and by direct references. 

However it must be regarded as a significant fact that 
only three of the old saints, Abraham, Moses and Isaiah, are 
mentioned by the Lord or the Apostle in connection with the 
Messiah. These three represent the three successive periods 
of the training of the people. Christ claimed for himself tes- 
timonies from the patriarchal, the theocratic and the mo- 
narchical stages of the life of Israel. ‘ Your father Abraham 
rejoiced to see my day: and he saw it and was glad” (viii. 56). 
The point of the reference lies in the first typical example of 
faith reaching forward to a distant fulfilment. The refer- 
ences to Moses show that just as Christ was the object to 
whom the patriarch looked in the future and in the present, 


‘=o = rT 


Relation to the Old Testament. 147 


so he was the object to whom all the discipline of the law was 
shaped: “Πα ye believed Moses, ye would have believed 
me: for he wrote of me” (v. 40). Jesus said to Nicodemus: 
“As Moses lifted up the serpent in the wilderness, even so 
must the Son of man be lifted up” (111. 14). The Jews said: 
“Our fathers did eat manna in the desert; as it is written, He 
gave them bread from heaven to eat. “Then said Jesus unto 
them, Verily, verily, I say unto you, Moses gave you not that 
bread from heaven; but my Father giveth you the true bread 
from heaven. . . . I am the bread of life” (vi. 31-35). 
Here Christ placed in direct connection the most significant 
deliverance from the effects of sin, and the most striking gift 
of Divine Providence recorded in the Pentateuch. 

Of the same character is the Apostle’s dealings with the 
later teachings of the prophets. He deals specially with the 
inner life of prophecy, and represents Christ as being at once 
the Temple (11. 19), and the King (xii. 13). He preserves the 
words in which the Lord gives the prophetic description of 
the Messianic times: “ They shall all be taught of God” (vi. 
45); and those again in which he gathers up the whole doc- 
trine of Scripture on this head: “ If any man thirst, let him 
come unto me and drink. He that believeth on me, as the 
Scripture hath said, out of his belly shall flow rivers of living 
' water” (vil. 87, 88); and those in which he shows that the 
conception of the union of God and man was not foreign to 
the Old Testament, even when it was said of unjust judges, 
“Ye are Gods” (x. 84), because the Word of God, in which 
was a divine energy came to them. 

On the other hand the Apostle has recorded how the Lord 
recognized the hostile unbelief of the Jews in the spirit of 
their fathers: “ They hated me without a cause” (xv. 25), and 
the treachery of Judas had its counterpart in that of Ahith- 
ophel: “ He that eateth my bread lifted up his heel against 
me’ (xiii: 18). 

There is a recognition of a spiritual undercurrent in 
common life in the references to the later books of Scripture. 


148 Study of the Gospel of St. John. 


It is related how the disciples were enabled to see fulfiled in 
the Lord the words of the suffering prophet, “The zeal of 
thine house shall eat me up” (1. 17). At the close of Christ’s 
public ministry it was pointed out how the unbelief of the Jews 
had been foreshadowed of old: “ These things said Isaiah, 
because he saw his glory; and he spake of him” (xu. 41). 

These passages, and others that might be cited, suggest that 
the writer of the Fourth Gospel penetrated the spirit of the Old 
Testament. He brings them into connection with Christ, and 
enforces an application which accords naturally with the true 
harmony of interpretation. Taking the Old Testament as a 
basis the Fourth Gospel becomes more than a poem: it is a 
continuous life-giving revelation. 


V. THe UNFOLDING oF THE MEssIANIc IDEA. 


It has been sufficiently noticed that the primary object 
of the Fourth Gospel was to convince men that ‘“ Jesus is the 
Christ, the Son of God; and that believing ye may have life 
in his name” (xx. 81). To present his argument clearly and 
convincingly the Apostle gradually unfolds the Messianic idea. 
Its true conception was in direct conflict with popular ex- 
pectation. The opening chapter reveals the contrasted ele- 
ments of expectation as called into activity by the preaching 
of the Baptist (i. 19); although his words and testimonies (i. 
29, 88, 36) were eminently fitted to check the popular zeal, 
yet so chosen as to quicken the faith of those who were pre- 
pared to receive that greater One who should follow, accord- 
ing to the divine promise (vs. 29, 36). In Jesus some im- 
mediately found the fulfilment of the old promises (us. 35-42), 
who attached themselves to the new Teacher and acknowl- 
edged him to be the Messiah, the Son of God, and King of 
Israel (v. 49). The personal faith of these first followers was. 
confirmed by a “sign” (ii. 11); although the evidence had 
not yet been given as to the manner in which the titles were 
to be realized. The clearing of the temple was a decisive 
test. The Messiah offered himself in the Father’s house and 


2 


The Unfolding of the Messianic Idea. 149 


to his own people, but they misunderstood that sign which he 
gave them. But he “did not trust himself unto them, for 
that he knew all men; and . . . what was in man” (ii. 
23-25). The origin of this unbelief is shown in the imperfect 
confession of Nicodemus (iil. 2), and in the complaint of the 
Baptist’s disciples (111. 26.) On the other hand the testimony 
of Christ and the Baptist set the real issue before men, as is 
shown by the comments of the Apostle. . 

The state of opinion in Samaria was such as permitted 
Jesus openly to confess that he was the Christ, inasmuch 
as the claim was better understood (iv. 25), in consequence 
of which the Samaritans sought for more knowledge, and 
showed that they were far from resting in any temporal or 
exclusive hopes (v. 42). 

During the next visit to Jerusalem (v.) there was given 
the fundamental exposition of the nature and work of the 
Lord and of the manifold witnesses to him. Side by side 
with this is an analysis of the causes of Jewish unbelief. 

There came a time when there was a decisive division 
among the followers of Christ, which occurred in Galilee. 
The “multitude,” governed by its own ideas, desired to pre- 
cipitate matters (vi. 14). In order to thwart this attempt 
Christ presented the most startling imagery from things out- 
ward, and foreshadowed his own violent death. His discourse 
drove many from him (vi. 60), but brought out a more com- 
plete confession from the twelve (v. 69). 

The issue was more slowly brought out at Jerusalem, 
where divisions were created among the multitude (vii. 80-- 
43). Some thought Jesus was the Christ from his works (v. 
31), and from his teachings (vs. 26, 37, 46), and even ques- 
tioned whether or not their leaders had reached the same con- 
clusion (v. 26). But to them he did not satisfy the prophetic 
tests which they applied to the Messiah (vs. 27, 42, 52). In 
the midst of this uncertainty the rulers openly declared them- 
selves (vs. 32-48); and under their influence the masses fell 
away when Christ set aside their peculiar claims and purposes 


150 Study of the Gospel of St. John. 


(viii. 33, 58). Unmoved by this disaffection Christ continued 
his teachings and revealed himself as the Son of man (ix. 35)- 
Other divisions took place (ix. 16, x. 19); and at last the ques- 
tion is clearly put, “If thou art the Christ, tell us plainly” 
(x. 24). The result of the answer was a more bitter hostility 
(v. 39), and an increase in believers (v. 42). 

The raising of Lazarus precipitated the crisis. No rea- 
son now existed why Christ should shrink from receiving the 
homage of the believers. Openly he accepted the title of 
King when he entered the Holy City to die there (xiii. 18) ; 
and the public ministry now closed with the questioning of 
the people as “το the Son of man” (v. 34). 

The history carries with it its own verification. In one 
continuous progress it moves along. Scene follows scene 
without repetition and without anticipation. Thoughts are 
revealed, met, and defined from point to point, and the char- 
acters change under intelligible influences as the narrative 
goes forward. All this is exhibited in the narrowest limits 
dnd in a writing of transcendent simplicity. 

The characteristics recorded in the Gospel of St. John 
form a book which stands alone in literature. It is the pro- 
duction of one who for threescore years and ten labored as an 
Apostle; and of whom, it may be said, he stands alone as a 
Christian teacher,—not that he teaches different doctrines from 
the other Apostles, but in the presentation realizing an expe- 
rience of them. . 





CHAPTER V. 
RELATION OF THE GOSPEL TO OTHER APOSTOLIC WRITINGS. 


As a Christian document and the work of an Apostle the 
Fourth Gospel can not be taken independent of the other 
sacred writings; for in the nature of things it must sustain a 
direct relation to the rest of the New Testament, and espe- 
cially to the Synoptics. It must be regarded with grave 


The Fourth Gospel and the Synoptics. 151 


doubts that the four Gospels are designed to supplement one 
another. It is more reasonable to assume that each of the 
Gospels completes in its own way the subject it introduces; 
although the whole set forth the fulness of the life of Christ. 
So far as the effect is concerned the Fourth Gospel might be 
regarded as supplemental to the Synoptics; but its fulness 
forbids that it was so designed. The independent original 
character of the work is every-where noted; and to it we owe 
not only some of the most weighty facts in the life of the 
Lord, as well as some of his most important discourses, but 
also the exhibition of his ministry from the very beginning, 
the extended account of his labors in Judea, as well as an ac- 
curate chronological sequence of events. And of still greater 
importance is the communication of the deepest and highest 
self-revelations of the Lord, and the exhibition of the whole 
life of Jesus in the most exalted light of an ideal apostolic in- 
tuition. 


I. Tue Fourtu GosPEL AND THE SYNOPTICS. 


Every one who has carefully read the four Gospels must 
have been impressed that there is a general difference between 
the Fourth and the Synoptics that reaches throughout their 
whole composition. There is an impression that the two con- 
vey a difference in the duration, the scene, the form, and the 
substance of Christ’s teachings, and also in regard to the cir- 
cumstances under which they were composed. The latter 
difference furnishes the explanation of the former. The 
study of the New Testament brings to the student a discus- 
sion of such things as belong to all the Gospels. In the early 
Church no teacher found the Fourth Gospel at variance with 
the other three. The consideration involves the fact that all 
the narratives are partial, and recognize a large area with 
which they do not deal. It becomes necessary to point out 
the fragmentary character of the documents which must here 
be compared. 


152 Study of the Gospel of St. John. 


a. Limited range of the Fourth Gospel. 


So far as the purpose of the Fourth Gospel is concerned, 
it forms a complete whole; but taken as an external history 
it is obviously very incomplete. It is not a Biography, but 
decidedly a Gospel, based upon facts which have a permanent 
bearing upon the salvation of the world. Its fragmentary 
character is seen in the notice of periods of teaching of unde- 
fined length, narrating no more than the occurrence: “After 
these things came Jesus and his disciples into the land of 
Judea; and there he tarried with them, and baptized (111. 22), 
, making and baptizing more disciples than John” (iv. 
1-3. See also iv. 54, vil. 1, x. 40-42, xi. 54). In the last pas- 
sage (xi. 54) Jesus appears to have retired for a period, but in 
the others imply action and continuous labor in Judea, Gal- 
ilee, and Perea, of which the Apostle has preserved no de- 
tails. 

There are frequent general notices of ‘signs’ and 
“ works” which find no special recital: ‘‘ Many believed on 
his name, beholding his signs which he did” (ii. 23. See 
ΙΕ τα. 2, Vii 2, vii. 3; ol, x. 32, ΣΙ. 47 xil.-37, xx. 30, ΣΙ 
These passages open glimpses of a variety and energy of ac- 
tion on the part of the Savior. Of all that the Lord did at 
Jerusalem St John has only noticed the cleansing of the tem- 
ple. Of the healings of the sick in Galilee, he records but 
one. He tells us nothing of “the disciples in Judea” (vii. 3) 
who might desire to see works such as Christ wrought in 
other places. A fair appreciation of these things will leave 
no doubt that the Apostle omitted far more events than he re- 
lated out of those which he knew. He expressly declares: 
‘Many other signs therefore did Jesus in the presence of the 
disciples, which are not written in this book” (xx. 80). It is 
even probable that it was understood among St. John’s disci- 
ples that the greatest “signs” were not recorded for fear that 
“the world could not contain” or believe them, as seems 
to be implied by the certificate at the close of the Gospel 
(ΚΣ 25): 


The Fourth Gospel and the Synoptics. 153 


The abrupt breaks in the narrative prove that the Apostle 
was guided by something entirely different from a purely his- 
toric performance. The simple phrase, “after these things” 
(iii. 22, v. 1, vi. 1) is used to mark an interval in time and 
place. 

b. Limited range of the Synoptics. 

The Synoptics not only leave room for, but point to ear- 
her works than the Galilean ministry: ‘‘ Now when he heard 
that John was delivered up, he withdrew into Galilee” (Matt. 
iv. 12); ‘“ Now after that John was delivered up, Jesus came 
into Galilee preaching the Gospel of God” (Mark i. 14). 
These words have force only on the supposition that there 
was an earlier ministry in Judea which is deliberately passed 
over (comp. Jno. ii., iii.). The Sermon on the Mount implies — 
some previous teaching in Judea in which the character of 
the Scribes and Pharisees has been revealed. It is improbable 
that their “righteousness” would have been denounced (Matt. 
v. 20) unless the Lord had met and proved them in the seat 
of their power. More instructive is the great episode in 
Luke (ix. 51—xviii. 14) which shows how much material was 
at hand. 


ec. The differences between the Synoptics and St. John. 


The differences betweén the Fourth Gospel and the Syn- 
optics is marked; but not so great as exaggeration has de- 
scribed them to be. The differences may be conveniently 
grouped under two heads: the first relating to the scene and 
extent of Christ’s ministry ; and the second to the view given 
of his Person. 

1. With regard to the scene and extent of Christ’s ministry 
it has been urged that the Synoptists represent the Lord’s min- 
istry as lasting for one year only, and includes but one Pass- 
over and one visit to Jerusalem, while St. John describes the 
ministry as extending over three years, and includes three 
Passovers and several visits to Jerusalem. In taking these 
things into consideration it must be borne in mind, in the 


154 . Study of the Gospel of St. John. 


first place, that the four Gospels are incomplete and frag- 
mentary, as has already been noted. There are gaps in the 
Synoptic narratives, and in them is plenty of room for all 
that is peculiar to St. John. So also, in the spaces left by 
St. John, between his carefully arranged scenes, there is plenty 
of room for all that is peculiar in the Synoptics. Even if all 
be pieced together there still remain large insterstices which 
could have been pre-occupied. It would then be reasonable 
to assume that there is no difficulty in that there is much 
of the Fourth Gospel having no parallel in the other three. 
Regarding the uncertainty of the date and duration of the 
Lord’s public ministry there exists no contradiction. In the 
Synoptics it is nowhere recorded that the ministry lasted 
‘only for one year. The three Passovers of St. John compel 
the admission of over two years to the ministry of Christ. 
But nowhere does St. John declare or imply that he has 
mentioned all the Passovers within the period. _ That the four 
Gospels do not limit the ministry to a definite period is not 
only evident from their own testimony, but also from the im- 
pressions of the early Christian Fathers. Irenzus testifies 
that our Lord fulfiled the office of a Teacher until he was over 
forty years old, “ even as the Gospel and all the elders bear 
witness, who consorted with John the disciple of the Lord in 
Asia, that John had handed this down to them” (Her. B. ii. 
c. xxil. 5). According to Ireneus Christ’s ministry com- 
menced when he was thirty years of age (Luke iii. 23); so 
that he gives it a duration of about ten years on what might 
be affirmed as very high authority. It may be affirmed with 
certainty that the ministry did not begin earlier than a. D. 28 
(the earlier alternative for the fifteenth year of Tiberius; 

Luke iii. 1), and ended not later than a. p. 37, when Pilate 
was recalled by Tiberius shortly before his death. Indeed 
Pilate found that Tiberius was dead when he reached Rome; 
the recall probably having taken place in a. ἢ. 86; and the. 
Passover of A. D. 86 is the latest possible date for the Cruci- 
fixion. Chronology is not given with precision by any of the 


The Fourth Gospel and the Synoptics. 155 


Evangelists, for this was a minor consideration with them. 
The fact that St. John spreads his narrative over a longer 
period than is found in the Synoptics will cause a difficulty 
only to those who have mistaken the direct purpose of the 
Gospels. 

2. The second difficulty urged is in regard to the Person 
of Christ. It is claimed that in the Synoptics Jesus is repre- 
sented as a great Teacher and Reformer, with the power and 
authority of a prophet, who exasperates his countrymen by 
denouncing their immoral traditions, while the Fourth Gos- 
pel instead gives a mysterious Personage invested with Divine 
attributes, who infuriates the hierarchy by the extraordinary 
claims he puts forth. <A careful reading of the Synoptics shows 
them to be simple, direct, and easily understood, and that they 
inculeate high moral principles, which are enforced and illus- 
trated by parables and proverbs. The Fourth Gospel con- 
tains many and intricate discourses, inculeating deep and 
spiritual truths, which are enforced by constant reiteration, 
but devoid of illustrations by parables properly so called. 
These differences are to be discussed with a careful view to 
the peculiarities of St. John’s own temperament, and the cir- 
cumstances under which he wrote. 

The main features of St. John’s character have been 
treated in a former chapter. His temperament would aftect 
his choice of incidents, discourses, and the mode of narrating 
them. Although the Holy Spirit should bring to his remem- 
brance all that had been said to the disciples (xiv. 26), yet 
such guidance would work with, rather than against, the 
mental endowments of the person operated upon. The in- 
tensity of St. John, both in thought and language, both in 
devotion and sternness, is in the Gospel. The circumstances 
under which he wrote were very different from that govern- 
ing the Synoptists. Christianity had rapidly grown from in- 
fancy to manhood. Bold speculations had been mingled with 
Christianity, and efforts had been made to subvert the true 
faith. Between the Jew and the Christian the great gulf had 


156 Study of the Gospel of St. John. 


been further widened, and an extreme hostility had arisen. 
Other troubles rapidly came to the tore; and a Gospel was 
needed which could meet the changed condition of society, 
both in its external and internal relations, and one obviously 
very different from those which had suited the infancy of the 
Church. The reverent mind will trace the hand of Provi- 
dence in that the “beloved disciple,” the Apostle John, was 
preserved to meet the crisis. The careful student of the his- 
tory of the second century of the Christian Church has ob- 
served that St. John fully and completely met all the require- 
ments. 


d. The coincidences of the Fourth Gospel with the Synoptics. 


The correspondences: between the Fourth Gospel and the 
Synoptics are important. The similarity in most cases is too 
subtle for the picture in the Fourth Gospel to have been 
drawn from that of the Synoptic account. The common in- 
cidents with which they deal are the following: 

1. The Baptism of John (St. John adds the mention of 
“the Levites,” i. 19; the questions, v. 20; the place, Bethany, 
v. 28; the abiding of the spirit on Christ, v. 32; the after tes- 
timony to Christ, v. 26). 

2. The feeding of the five thousand (St. John notices the 
time, “the Passover was near” vi. 4; the persons Philip and 
Andrew, vs. 5, 8; the command to collect the fragments, v. 12; 
the issue of the miracle and the retirement of Jesus, ν. 14). 

8. The walking on the sea (St. John mentions the dis- 
tance, vi. 19; the feeling of the disciple, v. 21; the result). 

4. The anointing at Bethany (St. John mentions the time, 
xii. 1, six days before the Passover; the persons, Mary, v. 3— 
comp. Matt. xxvi. 7, Mark xiv. 8—and Judas, vs. 4, 6; the 
full details of the action, v. 3). 

5. The Triumphal Entry (St. John mentions the time, on 
the next day, xii. 12; the reference to Lazarus, v. 18; the judg- 
ment of the Pharisees, v. 19). 

6. The Last Supper (St. John records the feet-washing, 


The Fourth Gospel-and the Synoptics. 157 


xili. 2; the question of St. John, v. 23; the ignorance of the 
Apostles, v. 28; the discourses in the chamber and on the 
way). 

7. The Betrayal (xviii). 

Sy ei he Prial (xviii): 

9. The Crucifixion (xix). 

10. The Burial (St. John notices the action of Nicodemus, 
xix. 39; the Garden, v. 41). 

11. The Resurrection (xx). 

In each case of the parallels St. John adds such details 
which appear to mark his personal knowledge; nor in the 
Synoptics do they appear to have been drawn from a foreign 
source. 

12. Implied acquaintance. The passages in which St. John 
implies an acquaintance with incidents in the Synoptics are 
numerous. ; 

i. 19. The general effect of John’s preaching (Matt. iii. 5). 

— 82. The circumstances of the Lord’s Baptism (Matt. 
il. 16). 
— 40. Simon Peter is well known. 
— 46. Nazareth the early home of Christ (Matt. 11. 23), 
11. 12. Capernaum the later residence of Christ. 

— The family of Christ (comp. vi. 42, vii. 3, xix. 25). 

— 19. The false accusation (Matt. xxvi. 61). 
111. 24. The date of John’s imprisonment (Matt. iv. 12; 
comp. John iv. 43). 
vi. 3. Retirement to “the mountain.” 
— 62. The Ascension. 
— 67. “The twelve” (comp. vs. 13, 70, xx. 24). 
xi. 1,2. Mary and Martha are well known. 
xvi. 33. The title “the King of the Jews.” 
— 40. Barabbas suddenly introduced. 
xix. 25. The ministering women (Matt. xxvii. 55). 

There are also several coincidences in the use of imagery 
_ between the Fourth Gospel and the Synoptics, and many say- 
ings of which the substance is common to them. 


158 


9 μὸν OS 


iv. 44. 


μ᾿. 


xix, 


1. 69; 
1. 25. 
sali 


20. 
2. 


Study of the Gospel of St. John. | ἊΣ 


Common Imagery. 


. The Bride and the Bridegroom (Matt. ix. 15). 
. The harvest (Matt. ix. 37). 

. Serving (Matt. x. 24, Luke xii. 37, xxii. 27). 

. The vine (Matt. xxi. 38). 

. The unfruitful tree (Matt. vii. 19). 


Common Sayings. 


Comp. Matt. xi. 57, Mark vi. 4, Luke iv. 24. 
Comp. Matt. xvi. 16 and parallels. 

Comp. Matt. x. 39, xvi. 25, Luke xvii. 33. 
Comp. Luke vi. 40, Matt. x. 24. 

Comp. Matt. x. 40 (xxv. 40), Luke x. 16). 
Comp. Matt. xxiv. 10. 


Some of the parallels contain verbal coincidences : 


. 23. 


26. 


“Tam the voice of one crying in the wilderness, Make 
straight the way of the Lord.” 

«(1 baptize with water. He that cometh after 
me, the latchet of whose shoe I am not worthy to 
unloose.” 


. “ Descending as a dove.” 

. “Follow me” (Matt. viii. 22). 

. “Enter into the kingdom of God.” 

. “ Arise, take up thy bed, and walk” (Mark ii. 9). 
. “Tt ass. "be. not atraid” 


. “Taste of death’ (Mark ix. 1). 


. “To be sold for three hundred pence and given to 


the poor ” (Mark xiv. 5). 


. “ Hosanna, blessed is he that cometh in the name of 


the Lord.” 


. “One of you shall betray me.” 


38. “The cock shall not crow till thou shalt deny me 


thrice.” 


. “Hail, King of the Jews.” 


. “He saith unto them, Peace be with you.” | 


» The Fourth Gospel and the Synoptics. 


159 


13. More or less striking coincidences will be found in 


the following passages : 


1, 08. Matt. xi. 27. 
Go: aie le 
ii. 18. Mark xvi. 16. 
iv. 44. - — vi. 4. 
V. 22. Matt. vii. 22. 
wa. 15 10. Mark vi. 87-39. 
sue Matt. v. 6. 
She el et 
Ξ "39. —— xvi 14: 
— 46. — x 27. 
— 70. Luke vi. 13. 
vii. 45. Matt. vii. 28. 
ix. 16. ae Mle os 
© Lb: τι aS 
τ: eo: 
> aa 9: — xxvi. 11. 
eel a, Mark xi. 9. 
— 44. Luke ix. 48. 

Sis. h. Mark xiv. 41. 
— 3. Matt. xi. 26. 
— 16. =~ ΤΗΣ 





xill. 20. Matt. x. 40. 
Seal Mark xiv. 18-21. 
xiv. 18. Matt. xxviii. 20. 
aoe Mark xiii. 32. 
mye θεν Matt: val6: 
see he Ey AOS 
|S πο 
eee =~ x, 22. 
Evin - — x. 17, xiii. 21. 
eid eee πο νη" 20; 
ἘΥΠῚ- 1]: — xxvi. 42, 52. 


— 15,18,22. Mark xiv. 64. 

a): Matt. xxvi. 55. 

ae Mark xv. 6. 
xix. 1-3, 17. — xvi. 16, 19, 22. 


— 6. Luke xxiii. 21. 
[— 19. — xxiii. 38, an in- 

terpolation in Luke.] 
xx. 14. Mark xvi. 9. 
— 23. Matt. xvi. 19. 


The connection between St. John and St. Luke is of spe- 


cial interest. 


On account of the relation of St. Luke to St. 


Paul it would naturally be expected that the peculiarities of 
his Gospel would furnish indications of the transition to the 
form of the Gospel which St. John has preserved. 

14. The following coincidences in thought and language 


may be added: 


i. 19. Luke 11. 15. 
Wi 4». Ξ Vee 
> ae A ae oe 


xiii. 1, xiv. 380.— 1x. 51, xxil.53. 


ee on Al: ee he 


ΧΊΙς 9. Luke xxii. 88. 
xiv. 30. Ξ 15: 
Pie ΣΤ i xxiv. 49. 
Xvill. 36. — xvii. 20. 
— 88. SSS ahi 


100 Study of the Gospel of St. John. 


= $7. τ 95. xx. 8,0. — xxiv. 12 (the 
— 22. — xxi. 23. reading is doubtful). 
— 27. — xxii. 8. — 19. — xxiv. 36. 


_ These connections prove nothing as to the direct literary 
relation of ‘the two Gospels, nor do the few significant words 
which are common to both; but they clearly show the cur- 
rency of a form of the Apostolic Gospel with characteristic 
features approximating those in St. John. 


ΤΙ. Tur Fourtru GosprL AND THE First EPISTLE oF St. JOHN. 


The correspondences between the Fourth Gospel and the 
First Epistle of St. John are so marked that it would be 
more difficult to believe that both were written by two per-. 
sons than to believe in one authorship. While the resem- 
blances in form and thought are very striking there are suf- 
ficient characteristic differences between the two that would 
show something of a change in the style; but no more than 
would naturally occur when written at different periods. If 
the date of the Epistle is a. p. 68, and that of the Gospel 
A. Ὁ. 80 or even later, a period of a dozen or more years, 
especially in such a nature as that of St. John, would 
make changes more or less striking. The Gospel teaches 
both the humanity and the divine glory of Jesus, with the 
latter predominating, and the former is a special feature of the 
Epistle. The Epistle urges the doctrine that “the Christ is 
Jesus,” and the writer presses his argument from the divine 
to the human, from the spiritual and the ideal to the human. 
On the other hand the burden of the Gospel is “Jesus is the 
Christ,” and the argument is from the human to the divine, 
from the historical to the spiritual and the ideal. While this 
may be only different modes of expressing the same truth, 
yet that mode may be necessary from the documents them- 
selves. The Epistle in its true character is a treatise, and 
its method must be governed not only for its object, but also 
for the class for whom it was intended. One belongs to the 
expounder, the other to the historian. 


The Fourth Gospel and the First Epistle of St. John. 161 


The difference in the foretelling of certain events belong 
to the fundamental principles governing the two, and the 
changed circumstances under mee ne were written. In 
the Gospel the “coming” of the Lord (xxi. 22) and “of the 
last day” (vi. 40, 44) and of a judgment (v. 24-29) are touched 
upon generally in order to preserve the force of the teachings ; 
while in the Epistle “the manifestation of Christ” (ii. 28) 
and his “‘ presence” stand out as clear facts of history. They 
were to know it was now “the last time” because anti- 
christs had come (1 Jno. ii. 18, 19). Evidently reference ig 
here had to the predictions of the Lord as given in the 
Synoptics (see Matt. xxiv., ete.). The difference and the dif- 
ficulty consist only in a filed aechonsing of the facts in the 
case. 

There are Christian doctrines specially taught in the 
Epistle which are more clearly brought out. Among these 
may be noted that of propitiation (1 Jno. ii. 2, iv. 10); the 
confession of sins (i. 9), and the office of the Lord as Advo- 
cate (Paraclete) (1. 7). It must also be noted that no use is 
made in the Epistle of the language of the discourses in John 
ii. and vi. However the “ Unction” (1 Jno. ii. 20, 27), is 
given as an interpretation of the gift of the spirit which 
Christ had promised. 

By comparing the closest parallels it will be found, gen- 
erally speaking, that the Apostle’s own words are more 
formal in expression than the words of Christ which he re- 
eords. In the Epistle the words of the Lord have been 
moulded into aphorisms, thus breaking their historic con- 
nection ; although its language, in the main, is direct, abstract, 
and unfigurative. The contrast may be illustrated by two 
examples : 

“T am the Light of the world: he that followeth me 
shall not walk in darkness, but shall have the light of lite” 
(John viii. 12).—“ This then is the message we have heard of 
him, and declare unto you, that God is light, and in him is no 

11 


162 Study of the Gospel of St. John. 


darkness at all. . . . If we walk in the light as he is in 
the light, we have fellowship one with another” (1 John i. 5, 7). 

“He that hateth me hateth my father also” (John xv. 
23).—“ Whosoever denieth the Son, the same hath not the 
Father; but he that acknowledgeth the Son hath the Father 
also” (1 Jno. ii. 28). 

The difference consists in the atmosphere of the two 
books. In the Gospel St. John once more lives in the verita- 
ble presence of Christ and of his immediate enemies, yet 
bringing out the significance of the events not fully under- 
stood at the time he wrote. In the Epistle the Apostle treats 
freely the truths of the Gospel in direct conflict with the char- 
acteristic perils of his own time. 3 


Ill. Tue RELATION oF THE FourtTH GOSPEL TO THE APOCALYPSE. 


Almost every one regards the year A. D. 64, as the term- 
inus a quo of the composition of the Apocalypse, inasmuch as 
the bloody persecution of the Christians in Rome (Rev. xiii. 
7, xvii. 6, xviii. 20-24), is presupposed in the narrative. Many 
critics have claimed that the difference between the Fourth 
Gospel and the Apocalypse is so great, that if St. John wrote 
the one, he could not have written the other. A close exam- 
ination of the text proves that these differences are more su- 
perficial than real. The latter was written in the midst of the 
horrors of the first persecution, when St. John was compara- 
tively young, and all the passionate fire of his nature was 
thrown into this ecstatic vision. The Gospel was written 
much later; and both for purposes occasioned by circum- 
stances radically different. Even Baur himself, the very 
front of the Tiibingen school of destructive critics, finds 
points of contact between the two writings, though he thinks 
the writer of the Gospel purposely imitated the Apocalypse 
(Das Christenthum). ‘It can not be denied,” says Baur, 
‘“‘that the evangelist wished to give his book the authority of 
the Apostle who wrote the Apocalypse, and so assumed the 
same intellectual position. There is not merely an outward 


The Relation of the Fourth Gospel to the Apocalypse. 163 


support in the name of the highly revered apostle, but there 
are not wanting’ many internal resemblances between the 
Gospel and the Apocalypse. In fact, one must admire the 
deep genial sympathy and the delicate skill which the writer 
has shown in the Apocalypse elements, which could be devel- 
oped into the loftier and larger views of the evangelist. He 
has thus spiritualized the Book of Revelation into a Gospel.” 
The coincidences and relation of parts between the two pro- 
ductions are even much greater than Baur and his school are 
willing to admit. Weare not obliged to choose between the 
Apocalypse and the Gospel. 


a. Internal Proofs of St. John’s Authorship of the Apocalypse. 

The Gospel and Epistles of St. John, in general, are di- 
dactic, tender, persuasive, and in them no one would conclude 
that he was a Boanerges. He was moved powerfully by the 
teachings of Jesus. The Apocalypse is representative of the 
writing of one in the full possession of his vigor; indeed, of 
one who was truly a Boanerges. Notwithstanding the so- 
called outward discrepancies, there are strong resemblances in 
the compositions, which may be summed up under the head- 
ings of Diction and Metaphors. 

1. The first consideration is that of Diction. The use of 
the word “ Logos” to denote a person is peculiar to St. John 
(John i. 1,14). No other New Testament writer uses it. The 
same phraseology is employed in the Apocalypse; for in 
speaking of Jesus, the revelator says: “His name is called 
the Word of God” (xix. 18) The favorite expression of the 
Gospel, bearing witness, for declaring of the Gospel, and wit- 
ness, record, or testimony, for the truth declared, is very com- 
mon in the style of John (i. 7, iii. 11, 32, 33, v. 31-36, viii. 13, 
14, xvill. 87, xxi. 24, 1 Jno. v. 7-11). Turning to the Apoca- 
lypse we find that the same phraseology prevails. The Rey- 
elator ‘‘bears record of the word of God, and the testimony 
of Christ” (i. 2); he was banished to Patmos for the word of 
God and the testimony of Christ (v. 9); the souls under the 


104 Study of the Gospel of St. John. 


altar were slain for the word of God and the testimony which 
they held (vi. 9); and the saints overcame’ the accuser “ by 
the word of their testimony” (xii. 11,17. See also xix. 10, 
xx. 4, xxii. 18, 20). The Gospel closes with the words, 
“This is the disciple who testifieth of these things” (xxi. 24); 
and in closing the Apocalypse he said, ‘“ He who testifieth 
these things saith” (xxii. 20). It was very common for St. . 
John to use hour for time, or season, as “ Mine hour is not 
yet come” (ii. 4); ‘“ The hour cometh and now is when the true 
worshippers shall worship the Father in spirit and in truth” 
(iv. 23. See also v. 25, 28, vii. 30, xvi. 32). This is also a 
prevailing idiom in the Apocalypse (111. 3, 10, xiv. 7). The 
use of the words overcome and overcometh, for successful perse- 
verance in the Christian duties in the midst of trials and dan- 
gers, is another peculiarity of the Apocalypse. For instance: 
“To him that overcometh will I grant to sit with me in my 
throne, even as also overcame, and am set down with my 
Father in his throne” (111. 21. See also ii. 11, 17, 26, 111. 5, 12, 
xxi. 7). This manner of speech appears strikingly in the 
First Epistle (ii. 13, 14, iv. 4, v. 4,5). There is one fact in regard 
to the crucifixion that John only has recorded, viz., the 
piercing of the Savior’s side with a spear (xix. 34-37), to 
which he applies the prediction of Zechariah: “‘ They shall 
look on him whom they have pierced” (xii. 10). There is no 
other instance in the New Testament where this fact is men- 
tioned save once in the Apocalypse (i. 7). While in itself this 
may be only an unconscious coincidence, yet when taken with 
similar instances it strongly bears the impress of one hand. 
There seems to be not only the recognition of the fact of the 
piercing of Jesus’ side in both cases, but that they that 
pierced him should look on him. Passing over this phase of 
the argument we come to the following consideration : 

2. The second argument is the characteristic resemblance 
in Metaphors. As previously noted, Jesus represents himself 
and his truth under the figure of Light. This was impressed 
upon the mind of St. John during the whole of his life. He 


The Relation of the Fourth Gospel to the Apocalypse. 165 


incorporated it into the metaphors of the Apocalypse. Of 
the New Jerusalem he said: “The city had no need of the 
sun, neither of the moon, to shine in it: for the glory of God 
did lighten it, and the Lamb is the light thereof: and the 
nations of them which are saved shall walk in the light of it” 
(xxi. 23, 24. See also, John i. 4, 5, 7, 8, 9, iii. 19, 20, 21, viii. 
eax: 5, x1. 9. 10; xu. 35,.36, 46, 1 Juno. 1. 7, 11. 8, 9; 10, Rev. 
xxii. 5). The use of the phrase “Sons of God” is an im- 
portant feature: “ But as many as received him, to them gave 
he power to become the Sons of God, even to them that be- 
lieve on his name” (John 1. 12); “ Behold what manner of 
love the Father hath bestowed upon us, that we should be 
called the Sons of God” (1 Jno. iii. 1). In the Apocalypse 
we read, “ He that overcometh shall inherit all things; and I 
will be his God, and he shall be my son” (xxi. 7). 

The prevailing character in which Christ appears in the 
Apocalypse is that of a Lamb ἵν. 6, 8, 12, 13, vi. 1, 16, vii. 9, 
20514, 17, xu. 11, xii. 8, 11, xiv. 1, 4,10, etc.). This figure 
occurs in the Gospel: “Behold the Lamb of God which 
taketh away the sin of the world” (i. 29, 36. If it be ob- 
jected that the same Greek word is not used in both books, it 
is replied that the idea is the same). There are but two in- 
stances in the other books of the New Testament in which 
Christ is represented by the word Lamb (Acts viii. 82, 1 Peter 
i,19). Turning from this point, we find that the Revelator 
represents the Church as the Bride and Jesus as the Bride- 
groom. “And I John saw the holy city, New Jerusalem, 
coming down from God out of heaven, prepared as a bride 
adorned for her husband” (xxi. 2); “Come hither, I will 
show thee the bride adorned for her husband” (v.9. See also 
xxii. 17). This metaphor occurs in no other place in the New 
Testament except in the Gospel of John. It came originally 
from the Baptist: “ Ye yourselves bear me witness, that I said, 
Iam not the Christ, but that I am sent before him: he that 
hath the bride is the bridegroom: but the friend of the bride- 
groom, which standeth and heareth him, rejoiceth greatly, be- 


166 Study of the Gospel of St. John. 


cause of the bridegroom’s voice: this my joy therefore is ful- 
filed” (John iii. 28, 29). Here unquestionably, Christ» was 
the bridegroom ; and the Baptist was the bridegroom’s friend, 
who rejoiced to hear his voice. John is the only one of the 
Evangelists who recorded this, and it has a direct tendency to 
fortify the one authorship of the two writings. 

Among the most beautiful metaphors of the Apocalypse 
is that of water, used to represent truth and its influences. 
The following description of the felicity of the redeemed is 
both beautiful and striking: “ For the Lamb which is in the 
midst of the throne shall feed them, and shall lead them unto 
living fountains of waters: and God shall wipe away all tears 
from their eyes” (vii. 17). Again: “And the Spirit and the 
bride say, Come. And let him that heareth say, Come. And 
let him that is athirst come. And whosoever will, let him 
take the water of life freely” (xxii. 17). This same doctrine 
is strikingly represented in the Gospel of St. John by “living 
water,’ of which if the thirsty drank, they should thirst no 
more (iv. 10-14. See also vii. 87, 88). John isthe only one 
of the New Testament writers who has given the metaphor 
water a great significance as a representation of the truth of 
Jesus. 

With the exception of Hebrews ix. 4, where the pot of 
manna that was kept in the temple is referred to, manna is 
mentioned in no part of the New Testament except in St. John’s 
Gospel and the Apocalypse (see John’s Gospel, vi. 31, 49, 58, 
Rev. ii. 17). St. John is the only New Testament writer who 
has preserved the metaphor food as a figure of the Gospel. 
“He gave them bread out of heaven to eat” (John vi. 32); 
“The bread of God is that which cometh down out of 
heaven” (v. 33); “I am the living bread” (v. 81). The same 
figure occurs in the Apocalypse: “ΤῸ him that overcometh 
will I give to eat of the tree of life, which is in the midst of 
the paradise of God” (ii. 7). The “tree of life in the para- 
dise of God” is but another metaphor for the heavenly bread. 

Of all the New Testament writers, St. John has given the 


The Relation of the Fourth Gospel to the Apocalypse. 167 


most prominence to the metaphor of blood to represent the 
cleansing power of divine truth. In this sense there is 
scarcely any mention of blood by any other writer. It is the 
purifying power of the truth to which John refers when he 
says: “And there are three that bear witness in earth, the 
spirit, and the water, and the blood; and these things agree 
in one” (1 Jno. v. 8); “ The blood of Jesus Christ his Son 
cleanseth us from all sin” (i. 7). The metaphor is continued 
in the Apocalypse: “ Unto him that loved us, and washed us 
from our sins in his own blood” (i. 5); “‘ Thou art worthy to 
take the book . . . and hast redeemed us to God by thy 
blood” (v. 9); ‘‘ Have washed their robes, and made them 
white in the blood of the Lamb” (vii. 14). Being “born of 
water and the Spirit” (John 111. 5) was being cleansed by 
᾿ divine truth. With one exception (Matt. v. 6) St. John is the 
only evangelist who uses hunger and thirst as metaphors to 
represent the need which the human soul hath for the truth 
of Christ. “ Jesus said unto them, I am the bread of life; he 
that cometh to me shall never hunger; and he that believeth 
on me shall never thirst”? (John vi. 35). To this agrees the 
metaphor in the Apocalypse: ‘“ They shall hunger no more, 
neither thirst any more ” (vii. 16). There may be many other 
strong points omitted, but these will amply illustrate the strik- 
ing peculiarities of the two. Comparisons in points of doctrine 
have been purposely omitted, because the books of the New 
Testament essentially agree with each other in this respect. 
However a comparison of the manner in which the doctrine 
of judgment is stated in the Apocalypse, with the manner in 
which it is stated in the Gospel of St. John, will confirm 
the opinion that the Apocalypse and the Gospel were the 
product of one hand. 


b. Contrasts of the Apocalypse with the Gospel. 
Side by side with the coincidences of thought and ex- 
pression may be found important contrasts in their subject- 
matter and their modes of dealing with common topics. In 


108 Study of the Gospel of St. John. 


the Apocalypse the conflict between good and evil is por- 
trayed under several distinct forms as a conflict of Christ 
with false Judaism, with idolatry, with the Roman empire 
allied with false prophecy: in the Gospel it is conceived in 
its essence as a continuous conflict between light and dark- 
ness. The Apocalypse gives a view of the action of God in 
regard to men, in a life full of sorrow, and of partial de- 
feats, and cries for vengeance. The Gospel gives a view of 
the action of God with regard to Christ who establishes in 
the heart of the believer a Presence of completed joy. In 
regard to Judaism the contrast assumes a special form. In 
the Apocalypse, under the image of Judaism, the triumph of 
Christianity is described. The Church is the embodied ful- 
filment of Old Testament prophecy. The outlines are drawn 
of the universal, ideal, Israel (vii. 4), the ideal Jerusalem (iii. 
12, xxi. 2, 10), and the ideal worship (xx. 6, xxii. 3), yet so 
that there is no longer any temple (xxi. 22). In the Gospel 
Christianity is proclaimed as the absolute truth. But these 
contrasts, however much they may be multiplied, are drawn 
forth by certain environments,—one previous to and the other 
subsequent to the overthrow of the Hebrew polity. The 
Apocalypse was addressed to seven churches in the most 
Judaizing fraction of Asia Minor, all of them within eighty 
miles of Ephesus. The phraseology of the book is largely 
borrowed from the Old Testament, and in its treatment is 
the most characteristically Hebraic of any of the New Testa- 
ment writings. It is less developed in thought and style 
than the Gospel. The crisis of the Fall of Jerusalem ex- 
plains the relation of the Apocalypse to the Gospel. In the 
Apocalypse that “coming” of Christ was expected, and 
painted in figures, and in the Gospel the “coming” is in- 
terpreted. 


The Text. 169 


CHAPTER VI. 
HISTORY OF THE FOURTH GOSPEL. 


The Revised Version of the Bible of a. ν. 1884, owing to 
some of the startling changes in the text, has aroused much 
attention relating to. the history of the documents which 
have been preserved. This is a healthy state of affairs. The 
attention of every one should be quickened on every question 
relating to the Book of Books. Inquiry should be aroused, 
because no one can investigate without. learning something, 
and the rusult will be the laying aside of unreasonable preju- 
dices, and clear perceptions of the truths revealed will be re- 
ceived. 

I. Tue Text. 

The materials for determining the text of the Gospel of 
St. John are, as in the case of the other Gospels, and of the 
books of the New Testament generally, ample and varied. It 
will be sufficient to notice the most important authorities in 
which the Gospel of St. John is preserved. These are in 
Manuscripts, the copies of the Scriptures in the original Greek, 
over fifteen hundred of which are in existence. The oldest 
copies of the Bible in the world are named respectively the 
Vatican, Sinaitic, and Alexandrian Manuscripts; and curiously 
enough in the possession of the three great branches of the 
Christian Church. The Varican (Codex B) is in the Vatican 
Library at Rome; the Sinaitic (Codex.), a treasure of the 
Greek Church at St. Petersburg; and the ALEXANDRIAN 
(Codex A) belongs to Protestant England, and is kept in the 
manuscript room of the British Museum. 

a. Codex Vaticanus (B) belongs to the 4th century. It 
consists of over seven hundred leaves of the finest vellum, 
about a foot square, bound together in book form. Although 
fifteen hundred years have elapsed since it was written, it is 


170 Study of the Gospel of St. John. 


still perfectiy clear and legible. It contains the entire Gospel 
of St. John. 

b. Codex Sinaiticus. (Δ) belongs to the 4th century. It was 
discovered by Tischendorf in 1859, at the monastery of St. 


Catherine on Mount Sinai. It is written with four columns . 


toa page. Its characteristics are probably of Palestinian ori- 
gin. It contains the entire Gospel of St John. 

c. Codex Alexandrinus (A) belongs to the 5th century. It 
was presented to Charles I. of England, by Cyril Lucar, Pa- 
triarch of Constantinople, a. D. 1628, and therefore arrived in 
England seventeen years too late to be used in the Authorized 
Version of 1611. It is written two columns on a page. It 
contains the whole of St. John’s Gospel. 

d. Besides these there are Coder Hphremi (ΟἹ of the 5th 
century in possession of the Royal Library at Paris. As to 
the Gospel fragmentary. 

Codex Beze (D) of the 6th or 7th century, given in 
1581, by Beza to the University Library at Cambridge. Con- 
tains all of St. John’s Gospel except i. 16-111. 26; and xviii. 
13-xx. 13 has been supplied by a later hand. Coder Regius 
Parisiensis (L) belongs to the 8th or 9th century. It is kept 
at Tours. It contains the whole of the Fourth Gospel except 
xxi. 15 to the end. Among the ancient versions we have the 
Old Syriac (Curetonian) 2nd century, four fragments of the 
Gospel. Vulgate Syriac (Peschito) 3rd century. The whole 
Gospel. Harcleun Syriac (a revision of the Philoxenian Sy- 
riac; 5th or 6th century) 7th century. The whole Gospel. 
Old Latin (Vetus Latina). The whole Gospel in several dis- 
tinct forms. Vulgate Latin (mainly a revision of the Old 
Latin by Jerome, A. D. 883-5) 4th century. The whole Gos- 
pel. Memphitic (Coptic, in the dialect of Lower Egypt). 3rd 
century. The whole Gospel. Thebaic (Sahidic, in the dialect 
of Upper Egypt), fragments of which have been published. 

Among the English versions the most noted are Wiclif, 
1380; Tyndall, 1554; Cranmer, 1539.; Genevan, 1557; Anglo- 
Rhemish, 1582; Authorized, 1611; Revised, 1884. 


Interpolations. 171 


Il. INTERPOLATIONS. 


The remarkable narrative of the woman taken in adul- 
tery (the whole text from vil. 53 to vill. 11) is now gener- 
ally conceded to be an interpolation. The external evidence 
may be thus briefly summed up: It is omitted by all the 
oldest. Greek MSS. with one exception, and by a consider- 
able number of the later MSS. which generally give a very 
ancient text. In many MSS. which contain it the passage is 
marked by asterisks or obeli. Huthymius Zygadenus (a. Ὁ. 
1118), the earliest Greek commentator who writes upon it, 
observes that it is not found in “the accurate copies,” or is 
obedized in them, and that therefore it is not to be counted 
genuine. In one MS. it is inserted at the end of the Gospel, 
and in ten others at other places. It is omitted by important 
Latin copies, by the Egyptian versions, the Old Syriac, the 
Gothic, the best MSS. of the Peshito, and of the Armenian 
versions. It was not read as a part of the Gospel by Tertul- 
lian, Origen, Theodore of Mopsuesta, Chrysostom, Cyril of 
Alexandria, nor is there any evidence that it was known to 
Cyprian or Hilary. The earliest Greek text (that in D) differs 
considerably from the common text. In short, it is omitted 
by the oldest representatives of every kind of evidence (MSS., 
versions, fathers); and the critical character of the text is 
such as to distinguish it from the rest of the book with which 
it is connected. 

On the other hand it is found in Codex D and in the mass 
of the later uncial and cursive texts ; Jerome says it was found 
in his time in many Greek and Latin MSS.; in the Gospel ac- 
cording to St. John; in most Latin copies of the Vulgate; in 
the Jerusalem Syriac; in the Ethiopic; used as a part of the 
Gospel by Augustine and Ambrose, and read in the service 
at Rome in the time of Gregory the Great. Here it should 
be observed that Codex D is conspicuous for additions similar in 
character to this narrative, though less in extent, and some of 
which obtained wide currency ; Jerome did not speak on crit- 


172 Study of the Gospel of St. John. 


ical questions after a very large examination of authorities; 
the early Latin copies are just those which admitted interpo- 
lations most freely; the Jerusalem Syriac is a ores and 
is not earlier than the 11th century. 

- The internal evidence shows that the language of the nar- 
rative is different from that of St. John both in vocabulary 
and structure. The tone of the narrative is alien from St. 
John, and akin to that used in the Synoptics. It is true there 
was a narrative similar to this preserved by Papias, and was 
also found in the “Gospel according to the Hebrews.” Pa- 
pias collected traditions illustrative of “the oracles of the 
Lord.” Sometimes interpolations were first written on the 
margins, and afterwards incorporated into the text. 

The genuineness of the xxi. chapter has been called in 
question. ‘The words of John xx. 30 have been supposed to 
form the evident close of the Gospel; and the remainder to 
bear traces of spuriousness. A careful estimate of the total 
structure of the Gospel leads to a plan which constitutionally 
includes the 21st chapter. In this view we distinguish the Pro- 
logue, the Historical Gospel, and the Epilogue. The style and 
general character of the language of the last chapter lead to 
the conclusion that it was written by the author of the Gos- 
pel. There is no evidence to show that the Gospel was given 
out before the concluding part was added. 

The concluding part of the xxi. chapter (vs. 24, 25) has 
already been referred to. The Gospel closes with the words 
“This is the disciple which testifieth of these things, and wrote 
these things” (v. 24). The remaining words were probably 
added by the Ephesian elders, to whom the preceding narra- 
tive had been given both orally and in writing. — 


11. Tue LITERATURE OF THE GOSPEL. 


The works relating to St. John and his writings are very 
numerous. It would be out of the question to mention 
all of them in this place, or even to give an outline 
sketch of the most important ones. For the most part, at- 


The Literature of the Gospel. 173 


tention will be called to those of easy access to the English 
readers. 

The first commentary on St. Johu, of which any distinct 
record has been preserved, is that written by Heracleon who 
flourished about a. p. 125. The portions of his commentary 
on St. John have been brought together by Grabe in the sec- 
ond volume of his Spicilegium. The manner in which he 
treats the book shows that he regarded it as of divine author- 
ity in the minutest details. 

The Commentary of Origen was written at the instiga- 
tion of his friend Ambrosius. The work was begun and the 
first five books written at Alexandria, A. p. 225. Eusebius 
(Hecl. Hist. vi. 24) says: “Of his work on the entire Gospel 
(John’s) only twenty-two volumes have come down to us.” At 
present there remain nine books, and fragments of two 
others. 

Of the Greek commentators of the fourth century, Theo- 
dore of Heracla and Didymus of Alexandria, very little has 
come down tous. The eighty-eight Homilies on the Gospel, 
by Chrysostom, have been translated in the Oxford “ Library 
of the Fathers.” Augustine’s one hundred and twenty-four 
Lectures on St. John have been translated by Gibb. The Com- 
mentary of Cyril of Alexandria has been translated by Pusey. 
With Cyril the line of great patristic interpreters of St. John 
ends. 

Coming to modern times the following foreign commenta- 
ries have been published in English: Bengel, Godet, Luthardt, 
Meyer, Olshausen, Tholuck, Lange. Of these probably Lange, 
Meyer and Godet rank the highest. Among original English 
commentaries the most noted are Alford, Dunwell, McClellan, 
Watkins, Wadsworth, the Speakers, and the Cambridge. Other 
books have been of very valuable assistance, such as Ellicott’s 
“ Historical Lectures on the Life of our Lord,” Liddon’s 
“ Bampton Lectures,’ 1866, Sanday’s “Authorship and His- 
torical Character of the Fourth Gospel,’ and “ The Gospels 
in the Second Century,” Westcott’s “Introduction to the 


114 Study of the Gospel of St. John. 


Study of the Gospels,” and “An Introduction” to the “ Speak- 
ers Commentary on St. John,” Norton’s ‘ Genuineness of the 
Gospels,” Abbott’s “ External Evidences of the Authorship of 
the Fourth Gospel,’ Fisher’s “Essays on the Supernatural 
Origin of Christianity,” ete. 


CHAPTER VIE 


THE INTERLINEAR LITERAL TRANSLATION 


Whether a student has a thorough knowledge of the 
Greek or not, he certainly should be equipped with a good 
interlinear literal translation of the New Testament. It 
brings to view certain points of interest that no other transla- 
tion has ever pretended to give. As an illustration take the 
word “ master,” which is used in the Authorized Version to 
translate six different Greek words, all bearing different shades 
of meaning; the word “judgment” stands for eight different 
Greek words in the original; of particles “but” represents 
twelve, “by” eleven, “for” eighteen, “in” fifteen, “of” thirteen, 
“on” nine; and so of many others. 

The Greek text of the Fourth Gospel is given with an 
interlinear translation as literal as may be in order to be use- 
ful; and in the margin the Authorized Version, divided into 
paragraphs to correspond to the Greek text. In the notes are 
given not only the various readings of six different editors of 
the Greek Testament, but also these variations in English 
whenever the sense is affected thereby, but without attempting 
in every case to give all the minute shades of meaning which a 
Greek scholar might attach to them. Many of these varia- 
tions may be thought to be of no great importance, descend- 
ing even to the different spelling of the same word; but from 
this they rise to variations of the greatest importance. All 


The Greek Text. : Wo 


are of interest because they concern the word of divine 
revelation. 
I. THe Greek Text. 

The Greek text here followed is that of Stephens, 1550, 
which is the one commonly followed; but as the edition of 
Elzevir, 1624, is the one often called the Received Text, al- 
though later than the Authorized Version, its readings are 
given in the notes, and marked E. In the main both are the 
same, and either of them may be called the Textus Receptus. 

Of each of the editors referred to in the notes the follow- 
ing remarks may be of use: 

a. GRIESBACH.—This scholar brought out his last com- 
pleted edition in 1805. In critical labors he excelled by far 
any who preceded him. He used the materials others had 
gathered. He classified the MSS. into three families and then 
dealt with each family as a witness. These were the Alex- 
andrine, the Western and the Byzantine. In the first he 
placed the ancient copies A B, C; L of the Gospels; the 
Egyptians and some lesser versions. The second he represented 
by D of the Gospels and Acts, by those that contained a Latin 
as well as Greek text; the Old Latin and the Vulgate, and 
quotations in the Latin Fathers. The Byzantine recension 
embraced the great mass of other MSS., the Versions and the 
Greek Fathers. He attached the most importance to the first 
two. Where two of these families agreed in a writing, that 
settled the text in his judgment, although the rule was not 
always rigidly carried out. In his larger editions Greisbach 
encumbered his text with different readings, making them as 
more orless probable. In 1805 he published a smaller edition 
which represented his final judgment on all points, devoid of 
these gradations in his text. It is from this edition the read- 
ings in the notes are taken. 

b. Lacumann.—This editor started with the theory of 
ancient evidence only, thus sweeping away many copies and 
much evidence, because they dated below his fixed period. 
He did not seek to discover the “original” text in name so 


176 Study of the Gospel of St. John. 


much as to recover the text as it was in the fourth century. 
He did not actually restrict himself to evidence of or before 
the fourth century, or he would have had but little in any 
shape. As it was he often had but four Greek copies, in some 
places three, and in some two, and in parts of the Revelation 
but one. To his seanty stock of evidence he added old Latin 
copies and Fathers. His smaller edition of the New Testa- 
ment appeared in 1831, and the larger, in two volumes, in 
1842-50. At first he was misunderstood and severely criti- 
cised, but since his work has been better understood, he has 
always held a place among the principal editors of the Greek 
Testament. 

e. TiscHENDoRF.—For a long series of years this eritie in- 
dustriously worked at the New Testament, deciphering and 
collating MSS. Four main recensions of his text may be dis- 
tinguished, dating respectively from his editions of 1841, 1849, 
1859, 1869-72. From the mass of critical material used the 
edition of 1849 may be regarded as historically the most im- 
portant; that of 1859 is distinguished from Tischendorf’s 
other editions by coming nearer to the received text; in the 
eighth edition the testimony of the Sinaitic MS. received 
great weight. The readings of the Vatican MS. were given 
with more exactness and certainty than had been possible in 
the earlier editions. The final edition of his labors will not — 
be soon superseded, for it sums up a vast series of most im- 
portant services to Biblical study. 

4. Trecettes.—This critic for thirty years industriously 
worked at his New Testament and in collecting MSS. for it. 
The great edition of Tregelles appeared in 1857-72, and rests 
exclusively on the most ancient authority, resembling Lach- 
mann’s work in conception, though using much more copious 
materials. 

68. Atrorp.—This scholar’s Greek Testament was com- 
pleted in 1861, and occupies the first rank among English 
editions. ‘The text which I have adopted,” says this editor, 
“has been constructed by following, in all ordinary cases, the 


The Greek Text. Le 


united or preponderating evidence of the most ancient author- 

ities; in cases where the most ancient authorities do not agree 
nor preponderate, taking into account later evidence; and in 
eases where the weight of diplomatic testimony is interfered 
with by adventitious circumstances (such as parallelism orthe 
like) applying those principles of criticism which appear to 
furnish sound criteria of a spurious or genuine reading. The 
object of course is, in each case, where evidence is divided, to 
mount up, if possible, to the original reading from which all the 
variations sprung: in other words, to discover some word or 
some arrangement which shall account for the variations, but 
for which none of the variations will account ” (vol. i., c. vi., see. 
i. 18). As there have been several editions of his work, the 
date is given of each volume from which the collation has 
been taken. 

b. Worpswortu.—In his Preface to the New Testament 
(vol. i., p. xili.), bishop Wordsworth says: ‘The text of the 
present edition is not a reprint of that received in any im- 
pression of the New Testament. The editor has endeavored 
to avail himself of the collations of manuscripts which have 
been supplied by others, and to offer to the reader the result 
at which he has arrived after an examination of those colla- 
tions. . . . He feels it his duty to state, that he has not 
deviated so far from the text commonly received, as has been 
done in some recent editions.” 

From the foregoing summary it will be seen that each 
of the editors took up more or less a different line. Lachmann 
was the first to cast aside wholly the received text, and Words- 
worth has taken it up again. Though the editors had each 
his own plan, in some places, all came to one conclusion, 
pointing out that the common Greek text ought to be aban- 
doned for the one they give. In such a cagé the reader would 
be justified in taking their united verdict. The date at which 
the editors did their work should be remembered; for since 
the time of Lachmann the Codex Sinaiticus (a very important 

12 - 


178 Study of the Gospel of St. John. 


factor) has been discovered. If Lachmann and Griesbach had 
possessed the same evidence as Tischendorf, Tregelles, Alford, 
and Wordsworth, their readings possibly would have coin- 
cided more frequently with those of later editors. 


IJ. THe INTERLINEAR TRANSLATION. 


In the plan adopted the Greek words have invariably 
been kept in their right order, and where the interlinear 
English would not make sense in the same order, the words 
have been numbered to show how they must read. To pre- 
vent this numbering, and transposition, being increased un- 
necessarily, a few words are often made into a phrase. This 
has been done at the commencement of each sentence, where 
needed, two or more words being joined with a low hyphen. 
Where a Greek word occurs which the English idiom requires 
should not be translated, the word stands alone with no En- 
glish under it. In some places, on account of the double 
negative used in the Greek, a double translation is given, 
where they do not immediately follow one another. 


111. MararnaL REFERENCES. 


The references to the notes are marked in the text, show- 
ing how far the variation extends. In a few instances a-note 
occurs within a note. If words are to be omitted or trans- 
posed by some editors but not by others, these latter may 
want to alter a word in the sentence. In such cases one tick 
shows the termination of the inner note. This mark — stands 
for omit; and + for add; but in some places all the editors do 
not actually omit, some putting the word in brackets as doubt- 
ful. In that case it is put thus, “‘— αὐτοῦ [L] TTr”; which 
means that Lachmann marks the word as doubtful, and Tischen- 
dorf and Tregelles omit it. In some cases, a// mark a word 
as doubtful, and it is thus put, [δὲ] LTTr. The mark [ ] ap- 
plied to the Greek or the editors in the notes always refers to 
readings which the editors point out as doubtful. They must 
not be confounded with the same marks in the Hnglish text 





List of Signs and editions Used. 179 


and notes, which always point out that there is no correspond- 


ing word in the Greek. In some places where a word is 
added by the editors, another English word is added in the 
note to show the connection of the new word. 


IV. List or Srens anp Epitions Usep. 

E Elzevir, 1624. 

G Griesbach, 1805. 

L Lachmann, 1842-1850. 

T Tischendorf, Highth Edition, 1865-1872. 

Tr Tregelles, 1857-1872. 

_ A Alford, vol. 1. 1868, vol. ii. 1871, vol. iii. 1865, vol. iv. 
1862, 1870. | 

W Wordsworth, 1870. 

+ signifies an addition. 

— signities an omission. 

[ |] signifies in the interlinear translation, that there is 
no Greek word corresponding to the English. 

[ ] signifies in the notes that an editor marks the reading 
as doubtful. 

[ ] signifies how far the variation in the Greek text ex- 
tends. 

Text. Rec. refers to both Stephens 1550 and E. 

The title of the Gospel is no part of the book itself, 
although found in very different forms in ancient authorities. 
The simplest form is given by the earliest authorities: Accord- 
ing to John. The word Gospel which is implied in this title 
is supplied by the mass of MSS. Many of the later MSS. 
add the definite article. A few MSS. have: “Of the Gospel. 
according to John.” ‘The printed texts of the Peshito give: 
“<The Holy Gospel of the Preaching of John the Preacher.” 
The English versions also give a variety of titles. 


TO 


IN the beginning was 
the Word, and the 


Word was with God,. 


and the Word was God. 
2 The same was in the 
beginning with God. 
3 All things were made 
by him; and without 
him was not any thing 
made that was made. 
4 In him was life ; and 
the life was the light ας 


of men, 5And the light . 


shineth in darkness ; 
and the darkness com- 
prehended it not. 


6 There was a2 man 
sent from Godj whose 
name was John.°7 The 
same came for a wit- 
ness, to bear witness 


of the Light, that-all Ὁ 


men through him 
might believe. 8 He 
was not that Light, 
but was sent to bear 
witness of that Light. 
9 That was the true 
Light, which lighteth 
every manth:tcometh 
into the world, - 10 He 
was in the world, and 
the’ world was made 
by him, and the world 
knew him not. 11 He 
came unto his own, 
and his own received 
him not. 12 But as 
many as received him, 
to them gave he power 


KATA 


*THE *ACCORDING °TO 


THE GOSPEL ACCORDING TO 


ST. JOHN 


EYATTEAION," 


“GLAD *TIDINGS. 


IOANNHN 


*JOHN 


ATION 


tHOLY 
"EN 
In [the] beeing was the Word, 


καὶ θεὸς ἦν ὁ λόγος. 2 οὗτος ἦν. ἐν 
and *God ὅνα- 'the Word. He eee in (the) beginning with 
θεόν 3 Πάντα Ot αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ 
God. Ali things through him cameintobeing, and without him 
ἐγένετο οὐδὲ Key ὃ γέγονεν. 4 ἐν!" αὐτῷ ζωὴ 
came into eae not euergeeEening whichhascomeintobeing. In him “life 
Vay," καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν i aol 5 καὶ τὸ φῶς ἐν 
sea, and the life was the light men, And the light in 


τῇ σκοτίᾳ φαίνει, Kai ἡ. σκοτία αὐτὸ οὐ.κατέλαβεν. : 
the darkness appears, and the darkness . “it, smpyreheniies not. 


6 ’Eyévero ἄνθρωπος caren Ero παρὰ θεοῦ, ὄνομα 


ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, 
andthe Word was with God, 


ἀρχῇ πρὸς τὸν 


There was a man from os *nams 
αὐτῷ Ἰωάννης." 7 οὗτος ἤλθενι εἰς μαρτυρίαν, ἵνα μαρτυ- 
this John, He came for poh στττον phat he might 
Noy περὶ -τοῦ φωτός, ἵνα πάντες πιστεύσωσιν “δι᾽ αὐτοῦ. 


light, that = might believe through him. 


8 οὐκἦν ἐκεῖνος τὸ φῶς, GAN Wa μαρτυρήσῃ περὶ τοῦ 
27Was*not ‘he the light, but that he might witness coleariieg the 


φωτός. 9 ἦν τὸ φῶς τὸ ἀληθινόν 6 φωτίζει. πάντα 
light. - Was ‘the “Hight true thet which. lightens . every ’- 


ἄνθρωπόν ἑ ἐρχόμενον εἰς τὸν κόσμον. 10 ἐν τῷ κόσμῳ ἦν, 
: coming into the world. In ‘the ie 2 Sait 


καὶ ὁ κόσμος δι αὐτοῦ. ἐγένετο, καὶ ὁ κόσμος αὐτὸν 
and the world cpg him came into ae and the world him 


οὐκιἔγνω. 11 εἰς τὰ ἴδια ἦλθεν, Kai οἱ ἴδιοι αὐτὸν οὐ-παρέλα- 
knew not. To hisown hecame, and hisown him received not ; 


Bov 12 Goode πέἔλαβον" αὐτὸν ἔδωκεν αὐτοῖς ΕΞ 
but as many as_ received him hegave tothem authdrity 


witness atti the 





: 8- ἔξω []ττ [ΑἹ]. 
σαντες αὐτόν τ. - 
5 —’Apny Θ[ΕἸΤΤτΑ. 


-- ἅγιον E; Ev 
γέγονεν ἐν (read one [thing] That which was in him was lifey’ Ltr. 
2 ἔλαβαν Tr. 


ξι ᾿Ιωάνης Tr ~~. 


ς — καὶ ἀνεφέ €TO εἰς τὸν οὐρανόν τ. 4— προσκυνή-: 

ιὰ παντὸς LA. ξ[αἰνοῦντες καὶ εὐλογοῦντες. TrA; — καὶ εὐλογοῦντες T. 
h Kara Λουκᾶν Tra } — To κατὰ Δουκᾶν vay ἔλιον EGLTW. 

éAvov κατὰ ᾿Ιωάννην ( Ἰωάνην Tr) GLTTAW ; κατὰ Ιωάννην τὸ ἕν. & 

1 ἐστιν is LT 


b πρὸς LTTrA. 

























JOHN. 


es ae = ~ Ὁ ὙΠ 7 
τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα 
hildven of God to be, to those that believe on "name 
7) ~~ ΙΝ ? 4 vn 4 < > 

αὐτοῦ" 13 οἱ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος. σαρκὸς οὐδὲ 


this ; who not of bloods nor of will of flesh or 
ἐκ θελήματος ἀνδρὸς ἀλλ᾽ ἐκ θεοῦ ἐγεννήθησαν. - 
of will ofman but of God were born. 


, Le 4 > , . « ~ 
14 Kai ὁ λόγος σὰρξ ἐγένετο, Kai ἐσκήνωσεν ἐν ἡμῖν, 
And the Word flesh became, and -tabernacied among us, 
‘ ῳ » x , > ~ ὁ . - , 
καὶ ἐθεασάμεθα τὴν.δόξαν:αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ 
{and we discerned ~ his glory, aglory as of an only-begotten with 
πατρός, πλήρης χάριτὸς και ἀληθείας. 15 °Iwavyyc" μαρτυρεὶ 
afather, full of grace and truth. John witnesses 
¥ ~ , , kt Ν 
τ΄ περὶ αὐτοῦ, καὶ κέκραγεν, λέγων, Οὗτος ἦν ὃν εἶπον, 
 ¢oneerning him, and _ cried, saying, This washe of whom [ said, 
Ὁ ὀπίσω΄ pov ἐρχόμενος, ἔμπροσθέν pov yeyovEer’ ὅτι 
He who after me comes, precedence “of *me has, for 
es ~ ee ᾿ ~ ae te St | are λυ ~ 
πρῶτός μου ἦν. 16 ΡΚαὶ" ἐκ τοῦ.πληρώματος. αὐτοῦ ἡμεῖς 
+ before me he was, And * of* his #plness Wwe 
- > , i ea πο ἢ Ρ τ « , 
πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριεος" 17 ὅτι ὁ νόμος 
com, Old received, .and grace, upon grace. For the law 
1 ’ ‘4 « ΕΣ - 
᾿ς διὰ «Μωσέως! ἐδόθη, ἡ «χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ 
through Moses wasgiven; the graco andthe truth through Jesus 
χριστοῦ ἐγένετο. 18 θεὸν οὐδεὶς ἑώρακεν. πώποτε᾽ "ὁ" μονο- 
Christ came, 5God ‘no“one *has"seen afany time; the only- 
γενὴς Svidc," ὁ ὧν εἰς τὸν κόλπον τοῦ πατρός, ἐκεῖνος ἐξη- 
begotten Son, whois in the bosom ofthe Father, he de- 
yijearo. 19 Kai αὕτη ἐστὶν ἡ μαρτυρία τοῦ Ἰωάννου," 
clared [him]. And this is the witness of John, 


ὅτε ἀπέστειλαν οἱ ᾿Ιουδαῖοι ἐξ “Ἱεροσολύμων ἱερεῖς καὶ 


when Ssent - "the Jews from Jerusalem priests and 
Sy ἐν 1:5 eaten sy , > ‘ ͵ fi. Kai 
WAévirac," ἵνα ἐρωτήσωσιν αὐτόν, Σὺ ric εἶ; 20 Kat 
_ Levites, that they might ask him, Thou who art thou? And 


ste , “ κοι Ὄνος Ν 
καὶ ὡμολόγησεν, Ὅτι “οὐκ εἰμὶ 
and confessed, 3Not “am 
ἐγὼ", ὁ χριστός: 21 Καὶ ἠρώτησαν αὐτόν, ΥΤί οὖν ; “HXiac 

© \the-- Christ... <» And . they asked him, ~Whatthen? Elias 
el σύ"; *Kai' λέγει, Ode-sipi. ‘O. προφήτης εἶ “σύ; Kai 
art thou? And hesays, LIamnot. The prophet art thou? And 
ἀπεκρίθη, Ob. 22 *Etrov" ott" αὐτῷ,. Τίς εἴ; “ἵνα ἀπό- 
he answered,: No. They'said' therefore to him, Who art thou? that an 
κρισιν δῶμεν τοῖς πέμψασιν ἡμᾶς' τί λέγεις περὶ 
a answer we may,give to those who- sent us: what sayest thou about 
σεαυτοῦ 289 Ἔφη, “Eyo φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, 
-- “thyself ? He said, 1 [amja voice erying in . the wilderness, 

_ Ev@ivare τὴν ὁδὸν. κυρίου" “καθὼς εἶπεν ‘Hoaiag ὁ προ- 


Ὥ μολύγησεν καὶ οὐκ.ἠρνήσατο, 
τ΄ Β6 οομΐοεποὰ and denied not, 


Pa, 


_‘Makestraight the way of[the] Lord, as (said Esaias the  pro- 
᾿ς φήτης. 24 Kai ot". ἀπεσταλμένοι ἦδαν ἐκ τῶν Φαρι- 
π΄ ὐηοῦ, And those who -hadbeensent werefromamong the Phari- 


σαίων. 25 καὶ ἠρώτησαν αὐτὸν καὶ “ero αὐτῷ, Ti οὖν 
Bees. And theyasked him and said tohim, Why then 
 Pamrigeic, εἰ σὺ οὐκιεῖ ὁ χριστός, ξοῦτε! “Hriac," οὔτε"! 
ὯΝ ‘baptizest thou, if thou art not the * thrist, © nor Elias, nor 





© Ἰωάνης Tr. P ὅτι for GLTTrA. 
God τι. * Ἰωάνου Tr. 
εἰμὶ LITrA, 
᾿ς ἃ -- καὶ τ. 


4 Μωύσέως LYTrAW. 
v πρὸς αὐτὸν to him LTra. 


υ- οὗν L, 
«λείας 1. 


« εἶπαν LITrA. 
© οὐδὲ τῦτιὰ. 


181 


io become the sons of 
God, even to theamtbat 
believe: on his name : 
13 which were born. 
not of blood, nor of, 
the will of the flesh, 
nor of the will of man, 
but of God. 


14 Andthe Word was 
made flesh, and dwelt 
among us, (and we be= 
held his glory, the 
glory as of the only 
begotten of the I'n- 
ther,) full of grace 
and truth. 15 John 
bare “witness of him, 
and cried, saying, This 
was he of whom [ 
spake, He that cometh 
after me is preferred 
before me: for he was 
before me. I6 And of 
his fulness have alt we 
received, and grace for 
grace, 17 For the law 
was given by Moses, 
but grace and truth 
came by Jesus Christ. 
18 No man hath seen 
God at any time; the 
only ‘begotten Son, 
which is in the bosom 
of the Father, he hath 
declared him. 19 And 
this is the record of 
John, when the Jews 
sent priests and Le- 
Vites from Jcrusalem 
to ask him, Who art 
thou? 20 And he con- 
fessed, and denied not; 
but confessed, I am 
not the Christ. 21 And 
they asked him, What 
then? Art thou Elias? 
And he saith, Iain not. 
Art thou that prophet? 
And he answered, No. 
22 Thensaid they unto 
him, Who art thou? 
that we may give an 
answer to them that 
sent us. What, saycxt 
thou of thyself? 23 He 


said, I am the voice of 


one crying in the wil- 
derness, Make straight 
the way of the Lord, 
as said the prophet 
Esnias. 24 And thoy 
which were sent were 
of the Pharisces, 
25 And they asked him, 
and gaid unto him, 
Why baptizest thou 
then, if thou be not 
that Christ, nur Elias, 
neither that prophet? 





¥— ὁ (read [the]) tr. 5 θεὸς 

® Aeveitas TIrA. J 

Υ τί οὖν; λείας ec; T: τί οὖν; σὺ ‘HAias εἶ; Tr: σὺ οὗ 
© — οἱ (read [those whe! 


x ἐγὼ οὐκ 

Ἷ ε ΄ 7 
τὸ, HAtas et; A. 
) TTra. 4 εἵπαν 


R 


{ἘΠ 


20 John * answered 
them, saying, I bap- 
tize ‘with water :- but 
there standeth one a- 
mong you, whom ye 
know not; 27 he itvis, 
who coming after me 
is preferred before me, 
-whose shoe’s latchet T 
am not worthy to un- 
loose. 28 These things 
were done in . Beth- 


abara beyond J saved 


where Joho wai 
tizing. ~~ 


bap- 


) 


29 The next day 
‘John seeth Jesus com- 
ing unto him, and 
saith, Behold the Lamb 
of God, which taketh 
away the sin of the 
world. 80 This is he 
of whom I said, After 
me cometh a -man 
which is preferred be- 
fore me: for he was 
»befors me. 3k And I 
knew -him not: but 
‘that he should be made 
manifest to Israel, 
therefore am I come 
baptizing with water. 
32 And John bare-re- 
cord, s:vying, I saw the 
Spirit descending from 
heaven likea dove, and 
it abode upon him, 
33 And I knew him 
not: but he that sent 
‘me to baptize with 
‘water, the same said 
santo me, Upon whom 
‘thou shalt see the Spi- 
wit descending, and re- 
maining on him, the 
same is he which bap- 
tizeth with the Holy 
‘Ghost. 34 And Isaw, 
‘and bare record that 
this is the Son of God. 


35 Again the nex 
day after John stood, 
and two of his disci- 
pies; 36 and looking 
upon Jesus as he walk- 
ed, he saith, Behold 
the Lamb of God! 
37 And the two disci- 
ples heard him speak, 
and they followed Je- 


IQANNHS. 1. 

ὁ προφήτης ;» 26 ᾿Απεκρίθη αὐτοῖς ὁ ΞΊωάννης" λέγων, Ἐγὼ 
the prophet? = 2Answered “them ‘John "ἢ saying, 1, 

βαπτίζω ἐν ὕδατι. μέσος." δὲ"! ὑμῶν ἱέστηκεν!' ὃν ὑμὲϊς 
baptize with water; but in[the] midst of you stands [one] whom ye 

οὐκ.οἴδατε. 27 Καὐτός ἐστίν" 16" ὀπίσω μου ἐρχόμενος, "ὃς 


know not; he + itis who after’ me = comes, * who 
” θέ ᾿ ἘΞ κα τ 5 a a 2's Sey a a 
ἔμπροσθεν μου yeyoveEy οὐ πέγω" οὐκ εἰμὶ,» ἄξιος, ἵνα 
2precedence “of δ: ‘has, ofwhom Jf 7not 4am worthy” that 
λύσω αὐτοῦ τὸν ἱμᾶντα τοῦ ὑποδήματος. 28 Ταῦτα ἐν 


Ishould loose οὗ him the thong of the sandal. These things in 
ΡΒηθαβαρᾶ" ἐγένετο πέραν τοῦ ᾿Ιορδάνου, ὅπου. ἦν 4" lway=. 
Bethabara took place across the — Jordan,  wherd *Wwas ‘John 
νης" βαπτίζων. 
baptizing. 
29 Τῇ ἐπαύριον βλέπει “ὁ ᾿Ιωάννης! τὸν Ἰησοῦν ἐρχόμενον 
On the morrow #sees + John Jesus coming 
x eee ‘ , " € chs 5 ~ ~ e ” - 
πρὸς αὐτόν, καὶ λέγει, "Ide ὁ ἀμνὸς τοῦ θεοῦ, ὁ αἴρων 
to him; and says, Behold the Lamb of God, who takesaway 
THY ἁμαρτίαν «τοῦ κόσμου. 30 οὗτός ἐστιν ἱπερὶ" οὗ ἐγὼ 
the sin ofthe world. , He itis concerning whom { 
εἶπον, Oriow pov ἔρχεται. ἀνήρ, ὃς ἔμπροσθέν μου γέγονεν, 
suid, After me comes aman, who “precedence %of*me ‘has, 
" =f ca ye) cf » 2) 0) ee Fo er of 
ὅτι πρῶτός pov ἦν. 81 κἀγὼ “οὐκ ἤδειν αὐτόν" ἀλλ᾽ ἵνα 
because before ' me he was, AndI knew not him; 


ἐ but . that 
᾿φανερωθῇ τῷ Ἰσραήλ, διὰ:τοῦτο. ἦλθυν ἐγὼ ἐν τῷ" 
he might be manifested 


to Israel, therefore came I -.with 
ὕδατι βαπιίζων. 82 Kui ἐμαρτύρησεν ᾿Ιωάννης" λέγων, Ὅτε 

water baptizing. And “boré *witness 1John saying, 
τεθέαμαι. τὸ πνεῦμα καταβαῖνον “wos περιστερὰν ἐξ ov= 
Ihave beheld the Spirit“ descending . as a dove out of hea- 
~ 4» ek Pinel, ee ΓΈ ἃ δ ΥΝ ᾽ 
ρανοῦ, καὶ ἔμεινεν ἐπ᾽ αὐτόν. 33 κἀγὼ οὐκιῇδειν αὐτόν" ἀλλ 
yen, and: ifabode upon him, AndI knewnot him; but 
« , ΄ ᾽ .“᾿ ? ~ ,’. 3 ᾿ 
ὁ πέμψας pe βαπτίζειν ἐν ὕδατι, ἐκεῖνός μοι εἶπεν, “Ed’ 
hewho sent me tobaptize with water, he tome said, Upon 


τι bal ἣν ~ ~ ' Ὁ" 

ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον, ἐπ᾽ 
whom thoushalt see the Spirit , -descending ,and abiding on 
αὐτόν, οὗτός, ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ. 
him, he itis who  baptizes with [the] Spirit 1Holy. 


84 κἀγὼ ἑώρακα, Kai μεμαρτύρηκα Ort οὗτός ἐστιν ὁ υἱὸς 
AndI haveseen, and have borne witness that this ‘is the Son 
Tou θεοῦ. 
of God, ᾿ 
35 Τῇ ἐπαύριον πάλιν. εἱστήκει. *6" Ἰωάννης," καὶ ἐκ 
_ Onthe morrow again ?was ‘standing 1John, and “of 
τῶν. μαθητῶν αὐτοῦ δύο. 86 καὶ ἐμβλέψας τῷ 'Inood περιπα- 
his *disciples 1two. And looking at ‘ Jesus walk- 
τοῦντι, λέγει, Ἴδε ὁ ἀμνὸς τοῦ θεοῦγ. .87 "Καὶ". ἤκουσαν: 
ing, _ hesays, Behold the Lamb of God ! And *heard 
δαὐτοῦ ot δύο μαθηταὶ" λαλοῦντος, καὶ ἠκολούθησαν τῷ 
Shim ‘the “two “disciples speaking, followed . 





Ε ᾿Ιωάνης ττ. 


᾿θαβαρᾷ Ἑ ; Βηθανίᾳ 


(read he sees) GLTTraw. i L Epes 
¥ + [ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου] who takes away the sin of the world x. 
τ οἱ δύο μαθηταὶ αὐτοῦ τ. 


LTrA. 
*+— Kat T, 


b — δὲ but rrra, 
τὰ — ὃς ἔμπροσθέν μου. γέγονεν G[L]T Tra. 


ἐ στήκει Tra. * -- αὐτός ἐστιν Ο[Τ|τττὰ. 1 [6] Tra. 


Ὁ -- ἐγὼ [{ΠῚΤΤᾺ. 9 + ἐγὼ Ta{trJa. ΟΡ Βη- 
Bethany Gurrraw. 4+ oxrti[a]. τ Ἰωάνης Tr. - §— 6 Ἰωάννης 
ὑπὲρ LTTrA. ᾿ -- τῷ 1τ|[4].. « δὶ ὡς GLTTrAW. *—6 





— te Se 


— a. nee” es 





1. JOHN. 
Ἰησοῦ. 38 στραφεὶς “δὲ! ὁ ᾿Ιησοῦς, καὶ θεασάμενος αὐτοὺς 
| Jesus. *Huving*turned *but,  *Jesus, and beheld them 


ἀκολουθοῦντας, λέγει αὐτοῖς, 89 Τί ζητεῖτε; Οἱ. δὲ “εἶπον" 


Ι following, says, tothem, What seek ye? And they said 
αὐτῷ, “Ῥαββί," ὃ λέγεται 'ἑρμηνευόμενον" διδάσκαλε, ποῦ 
to Wa Rabbi, ‘which istosay being interpreted Teacher, where 


| μένεις; 40 Λέγει αὐτοῖς, ἼἜρχεσθε καὶ Sidere." ΉΛλθον!" 


abidest-thou ? He acs to them, " ge and Bee. τον went 
‘kai Βεῖδον" ποῦ péver’, καὶ παρ᾽ αὐτῷ ἔμειναν τὴν ἡμέραν 


| and saw where he abides ; and with him _ they abode ΞΔ 

Ἁ 7 ? 
ἐκείνην" ὥρα ἰδὲ! ἣν ὡς δεκάτη. 41 Ἣν " ᾿Ανδρέας 
*that. (?The]*hour ‘now wasabout([the] tenth. - 7Was 1 Andrew 


L 
ι ὃ ἀδελφὸς Σίμωνος Πέτρου εἷς ἐκ τῶν δύο τῶν ἀκουσάντων 
*the “brother *of °Simon ‘Peter one of the. two who heard 


παρὰ "Ἰωάννου," καὶ ἀκολουθησάντων αὐτῷ. 42 εὑρίσκει 
{this] from τὖ.. John, . and ‘followed him, ’Finds 


οὗτος πρῶτος" τὸν ἀδελφὸν τὸν. ἴδιον Σίμωνα, Kai λέγει 


Pee. *hrst ‘brother’ “his “own Simon, and says 
αὐτῷ, Ἑὑρήκαμεν τὸν μεσσίαν, ὅ ἐστιν μεθερμηνευόμενον 


ἴο πω, Wehave found the Messins, which beifg interpreted 


Po" χριστόςφ᾽ - 48. “καὶ! ἤγαγεν αὐτὸν πρὸς τὸν Inoovr. 
the =‘ Christ. ἀρ And he Jed him, to. 7 Jesus. 


uBrebactde" ἢ αὐτῷ ὁ Ἰησοῦς εἶπεν, Σὺ εἴ Σίμων ὁ υἱὸς 
And looking ‘at him Jesus said," Thou art Simon the son 
lwva σὺ κληθήσῃ Κηφᾶς, ὃ ἑρμηνεύεται Πέτρος.᾽ 
of Jonas; thou shalt be called Cephas, which isinterpreted Stone. 

44 Τῇ ἐπαύριον ἠθέλησεν ὁ ᾿Τήσοῦς" ἐξελθεῖν sic” τὴν 


Onthe morrow *desired Jesus to go forth into 


'Ταλιλαίαν" καὶ εὑρίσκει Φίλιππον καὶ λέγει αὐτῷ", ᾿Ακολούθει 
, Galilee, and he finds Philip and says tohim, . Follow 


μοι. 45 Ἣν. δὲ ὁ Φίλιππος ἀπὸ Βηθσαϊδά, ἐκ τῆς. πόλεως 
Now “was *Philip . from _ Bethsaida, of the = city 


Mev Sptov καὶ Πέτρου. 46 Ἐὑρίσκει Φίλιππος τὸν Ναθαναὴλ 


is 
> 


‘of Amlvew and Peter, Winds , *Philip Nathanael 
καὶ λέγει αὐτῷ, Ὃν ἔγραψεν Μωσῆς" ἐν τῷ νόμῳ καὶ 
‘and’ says to hima, [Him] whom *wrote “of *Moses © in the law and 


‘ol προφῆται, εὑρήκαμεν, ᾿Ιησοῦν *rov" υἱὸν τοῦ Ἰωσὴφ τὸν 


the erauers, we havetound, Jesus the: © son ὑπ’ of Joseph who 
ἀπὸ ΥΝαζαρέτ." 47 *Kai" εἶπεν αὐτῷ Ναθαναήλ, Ἔκ 
[15] from Nazareth, * And ?said *to*him ‘Nathanael, Out of 


ΥΝαζαρὲτ' ζύναταί re ἀγαθὸν εἶναι; Λέγει αὐτῷ * Φίλιππος, 
Nazareth can any goodthing be? *Says “to *him sala : 
Ἔρχου καὶ ἴδε. 48 Eidev 6! Inoot¢ τὸν Ναθαναὴλ ἐρχύμενον 
Come and see, *Saw 1Jesus Nathanael coming ° 
πρὸς αὐτόν, καὶ λέγει περὶ. αὐτοῦ, "Ide ἀληθῶς “" Ἰσραηλ- 
to him, and says SOnCHraInE, him, Behold ΡΟ an Israel- 
irie." ἐν δόλος οὐκ. ἐστὶν. 49 Λέγει αὐτῷ Ναθαναήλ, 
ite, in whom guile is not. “Says *to*him +*Nathanael, 
W6@ev pe γινώσκεις; ᾿Απεκρίθη 26! Ἰησοῦς καὶ εἶπεν αὐτῷ 
ΜΕΥ ; ] : 
‘Whence me knowest thou?’ “answered ‘Jesus and said ‘to him, 


< 


ss 


4 εἶπαν LTTrA. 
h ἦλθαν TTrA, 


ο ὃ -- δὲ τ΄ 
shall sce ΤΎΓΑ. 
GLITraw. τι + 5} and 1. 
4 — καὶ [L]TTrA. — δὲ and GTTraw. 
᾿Ιησοῦς (read, he desired) GLTTraw. 

LPT: AW, “x -- τὸν LT[Tr].. ¥ Nacaped bow. 

ΤΥ ΑΥ̓͂, “8 ᾿Ισραηλείτης ττ, 48 —.o GLTTrAW. “ἷ 


ς ἹῬαββεί ἫΝ 
i + οὖν therefore. (L]tira. 
" ᾿Ιωάνου Tr. © πρῶτον LTrA. 


— καὶ τ, 


» deed, 


f μεθερμηνευόμενον. LTrA, 
k εἶδαν LTTrA, 


5 *Iwavov of John utr ; ᾿Ιωάννου TA. & 
ἡ ὁ ERD: Jesus (finds) LTrra Ww. 
5. + ὃ LTrA, 


189 
sus. 38 Then Jesus 
turned, aud saw them 
following, and saith 
unto them, What seék 
ye? They said unto 
him, Rabbi, (which is 
to say, being inter- 
preted, Master,) where 
dwellest thou? 39 He 
saith unto them, Come 
and see, They came 
and saw where he 
dwelt, and abode with 
him that day: for it 
was about the tenth 
hour. 40 One of the 
two which heard John 
speak, and followéd 
him, was Andrew, Si- 
mon Peter’s brother. 
41] He first findeth his 
own brother , Simon,! 
and saith unto him, 
We have found the 
Messias, which is, be- 
ing interpreted, the 
Christ. 42 And he 
brought him to Jesus,' 
And when Jesus be- 
held him, hesaid, Thou 
art Simon the son of 
Jona: thou shalt be 
called Cephas, which 
is by interpretation, A 
stone, 43 The day fol- 


~ Jowing Jesus would go 


forth into Galilee, and 
findeth Phiip, and 
saith unto him, Follow 
me, 


44 Now Philip wasof 
Bethsaida, the city of 
Andrew ‘and Peter. 
45 Philip findeth Na- 
thanael, and saith, 
unto him, We. have 
found him, of whom 
Moses in the law, and 
the prophets, did write, 
Jesus of Nazareth, the 
son of Joseph. 46 And 
Nathanael said unto 
him, Can there any 
good thing come out 
of Nazareth? Philip 
saith unto him, Come 
and see. 47 Jesus saw 
Nathanael coming to 
him, and saith of him, 
Behold an Isrnelite in- 
in whom is no 
guile ! 48 «Nathanael 
saith untohim, Whence 
knowest thou me? Je- 
sus answered and said 
unto him, Before that 





3 ὄψεσθε ye 
1— δὲ 
= P— ὃ GLTTrAW. 
t—o 
s Muvo7s 
b—@ 


184 


Philip called  thiee, 
when thou wast under 
the fig trce, Isaw thee. 
49 Nathanael answered 
and saith urto him, 
Rabbi, thou art the 
Son of God; thou art 
the King of Israel. 
50 Jesus answered and 
said. unto him, Because 
I said unto thee, I saw 
thee under the fig tree, 
believest thou? . thou 
shalt seegreater things 
than these. 41 And he 
saith unto him, Verily, 
verily, [say unto you, 
Hereafter ye shall see 
heaven open, and: the 
angéls of God ascend- 
ing and_ descending 
upon the Son of man, 


11. Andthethird day 
there was a marriage 
in Cana of Galilee; 
and the mother of Je- 
gus was there: 2 and 
both Jesus was called, 
and his disciples, to 
the marriage. 3 And 
when they wanted 
wine,-the mother of 
Jesus saith ‘unto him, 
They have no wine, 
4 Jesus saith unto her, 
Woman, what have I 
to do with thee ?' mine 
hour is not yet come. 
5 His mother saith un- 
to the servants, What- 


soever he saith unto' 


you, dozt. 6 And there 
were set there six 
waterpots of stone, 
after the manner of 
the purifying of the 
Jews, containing two 
or three firkins apiece, 
7 Jesus saith unto 


them, Fill the water-. 


pots with water; And 
they filled them up to 
the brim. 8 And he 
faith unto them, Draw 
out now, and bear unto 
the governor of the 
feast. And they bare 
it, 9 When the ruler 
of the feast had tasted 
the water that was 
made wine, and knew. 
not wherce it was: 
(but the. servants 


which drew the water - 


knew ;) the governor 


of the feast called the ~ 


bridegroom, 10 and 
saith unto him, Every 
man-at the beginning 
doth set* forth good 


IQVANNHS. 

, Πρὸ τοῦ σε Φίλιππον φωνησαι, 
Before that *thee ‘Philip 7ealled, [thou] being under the -fig-tree, 
εἶδόν σε. 50 ᾿Απεκρίθη" Ναθαναὴλ ‘kai λέγει" Fair," "Ραββί. 
Isaw thee. 2Answered ‘Nathanael and says to him- Rabbi, , 
σὺ εἶ ὁ υἱὸς τοῦ θεοῦ; σὺ ‘el ὁ βασιλεὺς"! τοῦ ᾿Ισραήλ. 
thou art the Son ot God, thou art the King of Israel. : 
51 ᾿Απεκρίθη ᾿Ιησοῦς καὶ εἶπεν αὐτῷ, “Ὅτι εἶπόν σοι, ἘΕῖδόν 


1,1 


“Answered ‘Jesus and said tohim, Because I said tothee, Isaw{ 

σε ὑποκάτω PHC συκῆς, πιστεύεις : μείζω τούτων 
thee under the fig-tree, believest thou? Greater things than these 
ἰὄψει" 52 Kai λέγει αὐτῷ, ᾿Αμὴν ἀμὴν λέγω ὑμῖν, 
thou shalt see. And hesays tohim, Verily, verily Isay to you, 


τ ἀπ᾽ ἄρτι" ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα, Kai τοὺς ἀγ- 
Henceforth yeshallsee the heaven opened, and the ane 
γέλους τοῦ θεοῦ ἀναβαίνοντας Kai καταβαίνοντας ἐπὶ τὸν 


gels of God ascending and descending ,. on the} 
υἱὸν τοῦ ἀνθρώπου. oa 
Son of man. 
2 Kai "τῇ ἡμέμᾳ τῇ τρίτῃ" γάμος ἐγένετο ἐν σΚανᾷ! 
And.onthe “day ‘third marriage took place in: Cana 


~ , 5 Ls 2 « , ~? ~ » ~ ? ΕΝ 4 
τῆς Γαλιλαίας" καὶ ἦν ἡ μήτηρ Tov ᾿Ιησοῦ ἐκεῖ. 2 ἐκλήθη. δὲ 
of Galilee, and*was'fhe “mother 308 *Jesus there. And*was ‘invited 
καὶ ὁ ᾿Ιησοῦς καὶ οἱ μαθηταὶ αὐτοῦ sig Tov’ γάμον. 8. καὶ 
Zalso. ‘Jesus and his disciples | to the marriage, And 
Ρὑστερήσαντος οἴνου" λέγει ἡ μήτηρ τοῦ ’Incov πρὸς αὐτόν; 
being deficient of wine “says *the *mother 30f*Jesus to him, { 
“Οἶνον odk.éxovo.'. 4 τΛέγει αὐτῇ ὁ ᾿Ιησοῦς, Ti: ἐμοὶ καὶ 
Wine ‘they have not, 7Says *to *her 1Jesus, What tome and 
, ἢ coe ° AG ΄ ξ Ὁ 
σοί; γύναι; οὔπω ἥκει ἡ ὥρα.μου. 5 Λέγει ἡ. μήτηρ.αὐτοῦ 
to thee, woman? ποῦ yet iscome mine hour, “Says his 7mother 
- ΄ “ n r tw tate Tr 
τοῖς duakovoic, “Ore ἂν λέγῃ ὑμῖν, ποιήσατε. 6 Ἦσαν" 
tothe servants, Whatever he may say to you, do. 2There®were 
ore é τὴς ΤΥ rib WSS teh re " ‘ 0 
δὲ ἐκεῖ δυδρίαι λίθιναι! ἕξ ‘keiwevar κατὰ τὸν καθα- 
*and there ?water-vessels *of*stone ‘six standing according to the puri- 
ρισμὸν τῶν "lovdaiwy', χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς 
fication of the Jews, “holding ‘each metrete twoor three, 
7 λέγει αὐτοῖς ὁ. Ἰησοῦς, Γεμίσατε rac ὑδρίας ὕδατος. } 
*Says *to *them Jesus, Fill the water-vessels with water, 
Kai ἐγέμισαν αὐτὰς ἕως ἄνω. 8 Καὶ “λέγει αὐτοῖς, ᾿Αν- 
And they filed them unto([the] brim, And he says tothem, Draw 
τλήαατε νῦν Kai φέρετε τῷ ἀρχιτρικλίνῳ.. "Καὶ" ἤνεγκαν, 
out now and carry to the master of the feast, And they carried [it]. 
9 ὡς. δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενὴ- 
But ip Ran edd tasted Ene master οὐ ALS ΠΡ ΗΠ ΙΒ water *wine ‘that “had 
évoyv, καὶ οὐκ ἤδει πόθεν ἐστίν: οἱ δὲ διάκονοι ἤδεισαν ot | 
ecome, and knewnot whence itis, (but the servants knew who 


ἠντληκότες TO ὕδωρ" φωνεῖ TOY «νυμφίον O ἀρχιτρίκλινος 
haddrawn the water,) Sealls 7the "bridegroom 'the master “of the ®feast 


10 καὶ λέγει αὐτῷ, Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον 





wine; and when men and says tohim, Every man first the good wine: 
_ (© + αὐτῷ *him [1)rtra. £ — καὶ λέγει [L]T Tra. Β — αὐτῷ LrtrA. h Ῥαββείτ. 
i ὃ βασιλεὺς εἶ L, βασιλεὺς εἶ TTrA. k + ὅτι that τττὰ. 1 ὄψῃ GLTTrAW. m — ἀπ᾽ 


ἄρτι LTTra. 


ἢ τῇ τρίτῃ ἡμέρᾳ TrA. 


ο Kava ΕἸΤΊΓ. Ρ οἶνον οὐκ εἶχον, ὅτι συνετελέσθη 


ὁ οἶνος τοῦ γάμου. εἶτα wine they had not, for the wine of the marriage feast was finished. 


Then rT. 
ὑδρίαι LTTrA, 


9 οἶνος οὐκ ἔστιν Wine there is not τ. 
ι κείμεναι pluced ajter Ιουδαίων TTrA. 


r+ καὶ and'(J esus)[L]Tra. 5 λίθιναι 
v οἱ δὲ and they (carried) ΤΊΓΑ. -- 


byra ὑπὸ τὴν συκῆν. 





ἡ ἐν 
mn 


ἘΜΌΝ Ret 
τ ψ δ" d 


L =e 


ra 


ae wy 





ἢ 
Ρ 
᾿ 
᾿ 
; 
r 
δ 
. 
Ἃ 
2 
ἡ 
ς 
- 


ΨΥ ΓΜ ΥΥΣ ΤῊ ΥΥ =?) 4 


Pad) tite 


ΣΧ ma 


5 





τε 


σίθησιν; καὶ bray 


1. ἱ BO) © Sas 


Xrore! τὸν ἐλάσσω" 


μεθυσθῶσιν 
then the _ inferior; 


getson, and when they may have drunk freely 


σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι. 11 Ταύτην ἐποίησεν" 


thou hastkept the good wine until now. This did 


στὴν" ἀρχὴν τῶν σὴμείων ὁ Ἰησοῦς ἐν ᾿Κανᾷ" τῆς Γαλιλαίας, 


_ ‘beginning “05 *the “signs Jesus im Cana of Galilee, 
καὶ ἐφανέρωσεν τὴν. δόξαν. αὐτοῦ" καὶ ἐπίστευσαν εἰς αὐτὸν 
and manifested his glory ; and believed *on ‘him 


οἱ μαθηταὶ αὐτοῦ. 
this “disciples. 

12 Mera rovro 
After this he went down to 

, > ~ ‘ 7% δ ‘ b 7 ὉΠ ‘ © 0 ‘ ee ee | 
μήτηρ.αὐτοῦ Kai ot ἀδελφοὶ αὐτοῦ" καὶ οἱ μαθηται αὐτόυ, Kat 
his mcther and ?brethren yrs and his disciples, . | and 
ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας. 13 Καὶ ἐγγὺς ἦν τὸ πάσχα 
there they abode ποῦ many days. And near was the passover 
τῶν ᾿Ιουδαίων; καὶ ἀνέβη εἰς ἹΙεροσόχλυμα ὁ ᾿Ιησοῦς. 14 καὶ 
ofthe. Jews, and ?went *up “bo SJerusalem _ 1Jesus.* And 
= - a ~ , ‘ ΄ ‘ 
εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας Kai πρόβατα Kai 
he Ζουπᾶ in the temple those who sold oxen and sheep and 


κατέβη εἰς "Καπερναούμ," αὐτὸς καὶ ἡ 
Capernaum, he and 


περιστεράς, καὶ τοὺς κερματιστὰς καθημένους᾽ 15 καὶ ποιή- 


doves, and the money-changers sitting ; and haying 
-- φρὰγέλλιὸν ἐκ. σχοινίων πάντας ἐξέβαλεν ἐκ τοῦ 
made a scourge of cords “all "he *drove “out from the 


ἱεροῦ, τά.τε͵ πρόβατα καὶ ποὺς βόας. Kai τῶν “κολλυβιστῶν 
temple, boththé» sheep and- the oxen; and ofthe money-changers 


ἐξέχεεν “τὸ κέρμα" καὶ τὰς τραπέζας ἀνέστρεψεν. 16 Kai 


fie poured out the coin and the tables overthrew. And 
τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν, “Aare ταῦτα 
to those who *the sdoves *sold he said, ake these things 


ἐντεῦθεν" ἁμὴ.ποιεῖτε. τὸν οἶκον τοῦ.πατρός. μου οἶκον ἐμ- 


hence ; ‘make not the house of my father a house of mer- 
mopiov. 17 ἜἘμνήσθησαν “δὲ! οἱ μαθηταὶ αὐτοῦ ὅτι γε- 
chandise, And “remembered this 7disciples that , writ- 


γραμμένον ἐστίν, Ὁ ζῆλος τοῦ.οἴκου.σου ἱκατέφαγέεν" με. 
ten itis, The -zeal of thine house has eaten “up *me. 
18 ᾿Απεκρίθησαν οὖν ot ᾿Ιουδαῖοι καὶ βεῖπον" αὐτῷ, Ti 


*Answered “therefore'the 7Jews and said to him, What 
σημεῖον δεικνύεις ἡμῖν Ore ταῦτα ποιεῖς; 19 ᾿Απεκρίθη 
sign. Shewest thou tous that these things thou doest ? 2 Answered 
46" "Inoovc καὶ εἶπεν αὐτοῖς, Λύσατε τὸν ναὸν τοῦτον, καὶ ἱὲν" 
Jesus and ‘said tothem, Destroy this temple, and in 
‘ OF , ~ ΡΩΝ ' Π > zt? 2 ~ 
τρισὶν ἡμέραις ἐγερῶ αὐτόν. 208Eizoy' . οὖν οἱ Ἰουδαῖοι, 


three days Iwillraiseup it. *Suid *therefore ‘the 
ἘΤεσσαράκονταὶ! καὶ ἕξ ἔτεσιν. ἰἸῴφκοδομήθη" ὁ.ναὸς οὗτος, καὶ 
Forty and six years was building this temple, and 
σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν ; 21 ’Exeivoc.dé ἔλεγεν 
thou in three’ days wiltraiseup it? But he spoke 
περὶ τοῦ ναοῦ τοῦ.σώματος. αὐτοῦ. 22 ὅτε οὖν ἠγέρ- 
concerning the. temple ἡ of his body. “When therefore he was 
θη ἐκ νεκρῶν ἐμνήσθησαν οἱ. μαθηταὶ αὐτοῦ ort 
faised up from among [the] dead Syemembered ‘his “disciples that 


ι 


2Jews, 


185 


have well drunk, then 
that which is worse: 
but thou hast kept the 
good wine until now. 
1] This beginning of 
miracles did Jesus in 
Cana of Galilee, and 
manifeste¢ forth his 
glory ; and his disci- 
ples believed on him, 


12 After this he went 
down to Caperhaum, 
he, and his mother, 
and ‘his brethren, and 
his disciples: and they 
continued there ποῦ 
many days. 13 And the 
Jews’ passover was at 
hand, and Jesus went 
upto Jerusalem, 14 πᾶ 
found in the temple 
those that sold oxen 
and sheep and doves, 
and the changers of 
‘money sitting: 15 and 
when he had made a 
scourge of small cords, 
Jhe drove them all out 
of the temple, and the 
sheep, and the oxen; 
and poured out the 
changers’ money, and 
overthrew the tables; 
16 and said unto them 
that sold doves, Taka 
these. things hence; 
make not my Father's 
house an house of mer- 
chandise. 17 And his 
disciples remembered 
that it was written, 
The zeal of thine house 
heath caten me up. 
18'Then answered the 
Jews and said unto 
him, What sign shew- 
est thou unto-us, see- 
ing that thou docst 
these things? 19 Jesus 
answered and said un- 
to them, Destroy this 
temple, and in threo 
days I will raise it up. 
20 Then said the Jewa, 
Forty and six years 
was this temple in 
building and wiltthou 
rear it up in three 
days? 21 But hespake 
of the temple of his 
body. 22 When there- 
fore he wasrisen from 
the dead, his disciples 
remembered that he 





4 Kava ELTTr. 


τ — τότε (L)t[TrA]. Y — τὴν LTTrA. a payeeetand 
+ [καὶ] and τ. 


5—avrov [L]tr[A]. 5“ τὰ κέρματα the cojns Tra. 
ἴ καταφάγεταί will eat up GLIT:AW. Β εἶπαν LTTra. 
& Τεσσεράκοντα ΤΊΤΑ, 1 οἰκοδομήθη T. 


bh — 9 LITraW. 


® Καφαρναούμ. LITIAW. 


e — δὲ and [L]tTra. 
i [ev | Tr. 


186 


had said this unto 
them; and they be- 
lieved the scripture, 
and the word which 
Jesus had said. 


23 Now when he was 
in Jerusalem at the 
passover, in the feast 
day, many believed in 
his' name, when they 
saw themiracles which 
he did. 24 But Jesus 
did not commit him- 
self unto them, be- 
cause he knew all men, 
25 and needed not that 
any should testify of 
man: for he knew 
what was in man, 


III. There was a 
man of the Pharisees, 
named Nicodemus, a 
ruler, of the Jews: 
2 the same came to 
Jesus by night, and 
said unto him, Rabbi, 
we know that thou art 
a teacher come from 
God: for no man can 
do these miracles that 
thou dodest, except God 
be with him. 3 Jesus 
auswered and said un- 
to him, Verily, verily, 
I say unto thee, Except 
aman be born-again, 
he cannot see the king- 
dom of. God. 4 Nico- 
demus saith unto him, 
How can a man be 
born when he is old? 
enn he enter the second 
time into his mother’s 
womb, and be born? 
5 Jesus answered, Ve- 
rily, verily, I say unto 
thee, Except a man 
be born of water and 
of the Spitit, he cannot 
enter into the kingdom 
of God. 6 That which 
is born of the flesh ig 
flesh ; and that which 
is born of the Spirit is 
spirit. 7 Marvel not 
that I said unto thee, 
Ye rust be born again. 
8 The wind bloweth 
where it listeth, and 
thou hearest the sound 
thereof, but canst not 
tell whence it cometh, 
and whither it ἔοι: 
ΒΟ is every one that is 
born of the Spirit. 
9 Nicodemus answered 





m™— αὐτοῖς GLITrAW. 
§— Tou L. 
x — 9 LTTrAW. 


Ὁ γεγενημένον E. 


τ αὐτὸν LTTrA. 
τὰ σημεῖα LITrA. 
the heavens. 1. 


TI, HT. 


ITQANNHS, 
τοῦτο «ἔλεγεν ™adroic,' καὶ ἐπίστευσαν τῇ γραφῇ καὶ τῷ 
this he had said ἴο them, and believed the scripture and the 
λόγῳ τῷ" “πεν ὁ ᾿Ιησοῦς, 
word which *had “spoken ‘Jesus. 
23 Ὡς. δὲ ἦν ἐν ο ἹΙεροσολύμοις ἔν τῷ πασχα, Pe" τῇ 


But when he was in Jerusalem at the passover, at the 


ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς τὸ. νομα.αὐτοῦ, θεωροῦντες αὐτοῦ 
feast, many believed on his name, beholding '’ his 
ΑἹ ~ > , ’ ‘ x « ΠῚ ? ~ 4 ᾽ φΦ' 
τὰ σημεῖα ἃ ἐποίει. 24 αὐτὸς δὲ 40" ᾿Τησοῦς οὐκ. ἐπίστευεν 
signs which he was doing. But *himself 1 Jesus did not trust 


rf Nee | 7 ~ ct ~X 4: Ni , ΄ Fs . 
ἑαυτὸν" αὐτοῖς, διὰ το.αὐτὸν. γινώσκειν πάντας. 25 καὶ 
himself: to them, because. of his knowing all [men], and 

ὅτι ov χρείαν εἶχεν ἵνα τις μαρτυρήσῃ περὶ τοῦ" ἀνθρώ- 

that *no “need “he *had that any should testify concerning man, 
. κα ͵ , 7 ~ ΄ 
που" αὐτὸς. γὰρ ἐγίνωσκεν τί ἦν ἐν τῷ ἀνθρώπῳ. 
for he knew what was in man. 
9 Ἣν. δὲ ἄνθρωπος ἐκ τῶν Φαρισαίων, Νικόδημος ὄνομα 
But there was aman of the Pharisees, Nicodemus name 


ἀὐτῷ, ἄρχων τῶν Ιουδαίων" 2 οὗτος ἦλθεν πρὸς trov Ἰησοῦν" 
this, aruler of the Jews; he _ came to ; Jesus 
νυκτός, καὶ εἶπεν αὐτῷ, Y'PaBGi," οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλή- 
by night, and ~said to him, Rabbi, we know that from God thou 
λυθας διδάσκαλος" οὐδεὶς γὰρ “ταῦτα τὰ σημεῖα δύναται" 
hast come 8 teacher, for no one these signs is able 
ποιεῖν ἃ σὺ ποιεῖς ἐὰν μὴ ἡ ὁ θεὸς μετ᾽ αὐτοῦ. 8’ Απεκρίθη 
todo which thou doest unless *be God with him. ? Answered, 
x6" Ἰησοῦ i εἶπεν αὐτῷ, ᾿Αμὴν ἀμὴν λέγω σοι, ἐὰν. μή 
ὁ" Ἰησοῦς καὶ εἶπεν αὐτῷ, Αμὴν ἀμὴν Ey μή 
1Jesus and said tohim, Verily verily Isay to thee, Unless 
τις γεννηθῇ ἄνωθεν, οὐ.δύναται ἰδεῖν τὴν βασιλείαν τοῦ 
anyone be born anew, he cannot see the kingdom 
θεοῦ. 4 Λέγει πρὸς αὐτὸν Yo" Νικόδημος,. Πῶς δύναται ἄν- 
of God, *Says to *him ‘Nicodemus, How can a 
θρωπος γεννηθῆναι γέρων ὦν; μὴ δύναται εἰς τὴν κοιλίαν 
man be boyn “old ‘being? canhe into the womb 
τῆς. μητρὸς αὐτοῦ δεύτερον. εἰσελθεῖν καὶ γεννηθῆναι; ὃ ᾿Απε-: 
of his mother asecondtime enter and: be born? *An- 
κρίθη 70" Τησοῦς, ᾿Αμὴν ἀμὴν» λέγω σοι, ἐὰν. μή τις γεννηθῇ 
swered 1Jesus, Verily verily Isay tothee, Unless anyone be born 
ἐξ ὕδατος Καὶ πνεύματος οὐ. δύναται εἰσελθεῖν εἰς τὴν βασιλείαν 


of water and οἵ Spirit he cannot enter into the kingdom 
ἀγρῦ θεοῦ." 6 τὸ ὕγεγεννημένον" ἐκ τῆς σαρκὸς σάρξ ἐστιν" 
of God. That which hasbeenbori of the flesh flesh is; 
καὶ τὸ ὑὕγὲγεννημένον" ee τοῦ πνεύματος πνεῦμά ἐστιν. 
and that wiftch has been born of the Spirit spirit is, 
7 fi} θαυμάσῃς Ore εἶπόν σοι, Δεῖ ὑμᾶς γεννηθῆναι 
Do not wonder that 1 58εϊὰ to thee, Itis needfulfor you’ ᾿ to be born 


ἄνωθεν. 8 τὸ πνεῦμα ὅπου θέλει πνεῖ, καὶ τὴν. φμφοὴν τε οῦ 
anew. The wind “where *°it*wills blows, and, 1t3sound 
ἀκούεις. Sadr" οὐκ.οἶδας πόθεν ἔρχεται “καὶ! ποῦ ὑπάγει" 
thon hearest, but knowest not whence it comes and where it goes: 
οὕτως ἐστὶν πᾶς ὁ γεγεννημένος ἐκ τοῦ πνεύματος. 9’ Ἀπε- 
* thus is everyonethat hasbeenborn pf the Spirit. *An~ 





4 — ὃ LTTrA, 
τ δύναται TavTE 
8 τῶν οὐρανῶν of 


0 Ou LTTrA. © Ὁ roisGLTira. Ρ [ἐν] Ltr. 
tatroy him GitTrraw.. ν" Ῥαββείτ. 

Υ —otr. : — 6 GLT[TrA]w. 

ς ἀλλὰ Tr. 49 orn. 


let lal 





, 
μ-- 
’ 


It inh oN: 


κρίθη Νικόδημος καὶ εἶπεν αὐτῷ, Wwe δύναται ταῦτα γενέ- 
swered ‘Nicodemus and said tohim, How can thesethings be? 


σθαι; 10 ᾿Απεκρίθη “ὁ" ᾿Ιησοῦς καὶ εἶπεν αὐτῷ, Σὺ εἶ ὁ 
2Answered ‘Jesus, and said to hita, Thou art the 


ΕΗ τοῦ Ἰσραήλ, καὶ ταῦτα οὐ:γινώσκεις ; 11 ἀμὴν 


teacher of Israel, and these things knowestnot? * Verily 
ἀμὴν λέγω σοι, ὅτι ὃ οἴδαμεν λαλοῦμεν, καὶ ὃ ἑωρά- 
verily Isay to thee, That which we know we Bre and that which we 


καὶ τὴν. μαρτυρίαν. ἡμῶν οὐ. λαμβάνετε. 
our witness ye receive not. 


καμὲεν paprupouper’ 
Jhave seen we bear wituess of ; and’ 
12 εἰ τὰ. ἐπίγεια εἶπον ὑμῖν, καὶ οὐ.πιστεύετε, πῶς ἐὰν εἴπω 
If Sere things said toyou, and ye believe not, how if 1 say 
ὠμῖν τὰ ἐπουράνια πιστεύσετε; 18. .καὶ οὐδεὶς ἀναβέβηκεν 
Ben peesenly: pass will ye believe? - And noone has ‘gone up, 
εἰς τὸν οὐρανὸν εἰμὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς 
into the ° heaven pe Da the hcaven came down, the Son 
τοῦ ἀνθρώπου ὁ ὧν ἐν τῷ οὐρανῷ" 14 Kai καθὼς ‘Mwoije' 
i ofman whois in the heaven, And even as Moses 
ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ 
littedup the serpent in the Nate thus tobe lifted up it behoves 
τὸν υἱὸν τοῦ ἀνθρώπου" 15 | ἵνα πᾶς ὁ πιστεύων ϑξείς αὐτὸν" 
the Son of man, that Sven sone es ΠΕ ΕΥΕΒ on him 
h jae aN XN’ " » - ri 10 aa sees 
᾿μη.απόληται, @ 5°47) WHY. αἰώνιον. οὕτως.γαρ 
| may not perish, but may have life eternal. For “so 
ἠγάπησεν ὁ θεὺς τὸν κόσμον ὥστε τὺν.υἱὸν αὐτοῦ! τὸν μονο- 
“loved *God the world that his Son the only be- 
ὁ πιστεύων εἰς αὐτὸν μὴ.ἀπόληται, 


~ » o ~ 
γενῆ ἔδωκεν, ἵνα πᾶς 
may not perish, 


gotten hegavye, thateveryone who believes on him 

Βάλλ ἔχῃ ζωὴν αἰώνιον. 17 οὐ.γὰρ. ἀπέστειλεν ὁ θεὸς τὸν 
but may have, life eternal, For “sent “not *God 

υἱὸν. αὐτοῦ" εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, GAN 


τὺ his Son into the world that hemightjudge the world, but 
wa σωθῃ ὁ κόσμος δι αὐτοῦ. 18 ὁ πιστεύων εἰς 
that *might *be °saved πο “world through him. He that believes on 
αὐτὸν οὐ-κρίνεται: ὁπ δὲ", μὴ. πιστεύων ἤδη κέκριται, 


him is not judged; but'he that nies ποῦ already has been judged, 


ὅτι pen). πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ" 
because he has not believed on the name of the only begotten Son 
θεοῦ. 19 αὕτη.δέ ἐστιν ἡ κρίσις, Ore τὸ φῶς ἐλήλυθεν εἰς 
of God. And this is the ieegment, that -the light hascome into 
TOV κόσμον, Kai ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος 
the world, and “loved *men ‘rather “the *darkuness 
ih τὸ φῶς" ἢν. γὰρ ὕπονῆρα αὐτῶν!" τὰ ἔργα. 20 πᾶς. γὰρ 
than’ the light; for *were tevil their works, For everyone 
᾿ ὁ φαῦλα πράσσων μισεῖ TO φῶς, καὶ οὐκ.ἔρχεται πρὸς τὸ 
that evil does hates the light, and comes not to the 

~ τ i Ὁ - Lo” ᾽ ae) ε x 
φῶς, ἵνα μὴ. ἐλεγχθῇ τὰ.ἔργα.αὐτοῦ". 21 ὁ δὲ ποιῶν τὴν 
light, that may not be exposed " his works 5 but he that practises the 
ἀλήθειαν ἔρχεται πρὸς TO φῶς, Wa φανερωθῇ αὐτοῦ τὰ 

truth comes to the light, that may be manifested his. 
ἔργα ὅτι ἐν θεῷ ἐστιν εἰργασμένα. 
works that in God they have been wrought. 


= 

187 
and said unto him, 
How can these thins 
be? 10 Jesus answiicad 
aud said unto him, Art 
thou a master of 1-- 
rael, and, knowest not 
these things? 11 Vevri- 
ly, verily, I say unto 
thee, We speak that we 
do know, and: testify 
that we have sce; 
and ye receive not 
our witness. 12 If I 
have told you earthly 
things, and ye believe 
not, how shall ye be- 
lieve, if I tell you 
o/ heavenly things? 
15 And no man hith 
ascended upto heaven, 
but he that came down 
from heaven, cven the 
Son of man which is 


.in heaven. 14 And as 


Moses lifted up the 
serpent in the wilder- 
ness, even so must the 
Son of man be lifted 
up: 15 that whoso- 
ever believeth in him 
should ποὺ perish, 
but have cternal life. 
16 For God so loved 
the world, that he gave 
his only begottcn Sor, 
that whosoever believ- 
eth in himn should not 
perish, but have ever- 
lasting life. 17 For-God 
scnt not his Son into 
the world to condemn 
the world; but that 
the world through him 
might be saved. 18 He 
that believeth on him 
is not condemned: but 
he that believeth not 
is condemned already, 
because he hath not 
beljeved in the name 
of the only begotten 
Son of God. 19 And 
this is the condemnua- 
tion, that light iscome 
into the world, and 
men loved darkneoss 
rather than light, be- 
cause their dceds were 
evil, 20 For every one 
that doeth evil hatcth 
the light, neither com- 
eth to the light, lest 
his decds should be 
reproved. 21 But he 
that doeth truth com- 
eth to the light, that 
his deeds may . ke 
made manifest, that 
they are wrought in 
God, 


22 After these things: 


22 Μετὰ ταῦτα ἦλθεν ὁ ᾿Ιἡσοῦς καὶ ot μαθηταὶ αὐτοῦ εἰς exme Jesus and his 


After these things came Jesus and 


iis disciples into- 








€e—oGirrraw. |! Mwions urtraw. 
ἀπόληται ἀλλ᾽ [L]rtra. 1 — αὐτοῦ (read the Son) T. κ ἀλλὰ tr. 
Son) 1{τι4.}. ἢ — δὲ but [Lyr[ tra. Ὁ αὐτῶν πονηρὰ LITA, 


disciples into the land 


Ε ἐπ᾿ αὐτὸν L; ἐν αὐτῷ in him TTra. ἐν h— μὴ 
1 — αὐτοῦ (read the 


188 


of Judea; and there 
he tarried with them, 
‘ahd baptized, 23 And 
John also was bap- 
tizing in 7Enon near 
to Salim, because there 
was much water there: 
and they came, and 
‘were baptized. 24 For 
John was not yet cast 
into prison. 25 Then 
there arose a question 
between some of Johu’s 
disciples and _ the 
Jews about purifying. 
26 And they came un- 
to John, andsaid unto 
him, Rabbi, he that 
Was with thee beyond 
Jordan, to whom thou 
barest witness, behold, 
the same baptizeth, 
‘and all men come to 
him. 27 John answered 
and said, A man can 
receive nothing, except 
it be given him from 
heaven. 28 Ye your- 
selves bear me witness, 
that I saim  -ἀτὰ not 
the Christ, but that I 
am sent before him. 
29 He that hath the 


bride is the bride-. 


groom: but thefriend 
of the bridegroom, 
which standeth and 
heareth him, rejoiceth 
greatly because of the 
bridegroom’s voice: 
this my joy therefore 
is fulfilled. 30 He 
must increase, but I 
must decrease. 31 He 
that cometh from a- 
bove is above all: he 
that is of the earth is 
earthly, and speaketh 
of the earth: he that 
cometh from heaven is 
above all. 32 And 
what he hath seen 
and heard, that he tes- 
tifieth ; and no man 
receiveth his  testi- 
mony. 89 He that hath 
received his testimony 
hath set to his seal 
that God is true. 
91 For he wher God 
hath sent speaketh the 
words of God: for God 
giveth not the Spirit 
by measure unto him. 
35 The Father Joveth 
the Son, and hath’giv- 
en all things imto his 
hand. 46 He that be- 
lieveth on the Son 
hath everlasting life: 
and he that believeth 
not the Son shall not 


IQANNHS. Til, 
τὴν Tovdainy.yny. καὶ εκεῖ διέτριβεν per αὐτῶν καὶ ἐβάπ- 
the land of Judwa;. and there hestayed with them and was bap- 

= a. 3 , > 3 
τιζεν. 23 ἦν. δὲ καὶ ο᾽ἵωάννης" βαπτίζων ἐν Αἰνὼν ἐγγὺς 
tizing, And *wnas *also:~ - ?John baptizing in non, near 
τοῦ Σαλείμ, Ort ὕδατα πολλὰ ἦν ἐκεῖ kai παρεγίνοντο καὶ 
Salim, because *waters 4many were thete? and they were coming and 


ἐβαπτίζοντο. 24 οὔπω.γὰρ ἦν βεβλήμενος εἰς τὴν φυλαπὴν 


being baptizéd. For not yet was “east 4jnto:*the *prison 
Po"! lwavyyc.| 25’ Ἐγένετο οὖν ζήτησις ἐκ τῶν μαθητῶν 
ΟῚ, Arose thenaquestionfonthepartjof the disciples 
γγ J 4 ΕἸΣ x ~ 3 ee 
Ἰωάννου" μετὰ “Ἰουδάίωγ" περὶ καθαρισμοῦ" 90 καὶ 5ἦλθον!" 
of John with [some] Jews about puriticution, And they came 
πρὸς τὸν *Iwayyny" καὶ "εἶπον" αὐτῷ, “Ῥαββί," ὃς ἦν μετὰ 
to John ~ and said tohim, Rabbi, -hewhowas with 
σοῦ περαν Tov Ἰορδάνου, ᾧ od μεμαρτύρηκας, ἴδε οὗτος 
thee beyond the Jordan, to whom thou hast borne witness, behold he 
βαπτίζει, καὶ πάντες ἔρχονται “πρὸς. αὐτόν. 27 ᾿Απεκρίθη 
baptizes, δηᾶ all come to him, “Answered 


-?Iwaryne' καὶ εἶπεν, Οὐ δύναται ἄνθρωπος λαμβάνειν οὐδὲν 


John and said, 15 *able ‘a “man to receive 


5 Wek 2 opignt a > ἘΞ ΩΝ Ξ 
ἐὰν. μὴ y δεδομένον αὐτῷ ἐκ τοῦ οὐρανοῦ. 28 αὐτοὶ ὑμεῖς 
unless it be given tohim from the heaven, Ye yourselves 
μοι μαρτυρεῖτε ὅτι εἶπον, “Οὐκ. εἰμὶ ἐγὼ" ὁ χριστός, ἀλλ᾽ ὅτι 
to me. béay witness- that I said, *Am “not 1 the Christ, but that 
ἀπεσταλμένος εἰμὶ ἔμπροσθεν ἐκείνου. 29 ὁ ἔχων τὴν γύμ- 

ϑβοηῦ τ ‘before ». him. Hethat has the bride 
φην, νυμφίος ἐστίν' 0.0 φίλος τοῦ νυμφίου, ὁ ἑστηκὼς καὶ 
, *bridegroom 15; but the friend of the bridegroom, το stands and 
ἀκούων αὐτοῦ, χαρᾷ χαίρει διὰ τὴν φωνὴν τοῦ νυμφίου" 
hears him, with joy rejoices because of the voice of the bridegroom, 
αὕτη οὖν 1) χαρὰ ἡ ἐμὴ πεπλήρωται. 80 ἐκεῖνον δεῖ 
this then “joy my is fulfilled. *Him ‘it *behoves 
᾽ , , x er ~ © He , ΄ ᾿ ΄ 
αὐξάνειν, ἐμὰ. δὲ ἐλαττοῦσθαι. 81 ὁ ἄνωθεν ἐρχόμενος ἐπάνω 
to increase, but me _ to decrease. Hewho fromiabove conies, above 
πάντων ἐστίν. ὁ ὧν ἐκ τῆς γῆς ἐκ τῆς γῆς ἐστιν, καὶ 
all is. Hewhois from the earth from the earth 18, and 


nothing 


ἐκ "τῆς. ye λαλεῖ; ὁ ἐκ τοῦ οὐρανοῦ, ἐρχύμενος γέπάνω 
from the earth speaks. Hewhofrom the heaven cones above 
πάντων éoriv,| 32 καὶ" ὃ ἑώρακεν καὶ ἤκουσεν ὅτοῦτο" 
all +16; and what he has seen and heard this 
μαρτυρεῖ" Kai τὴν. μαρτυρίαν.αὐτοῦ οὐδεὶς λαμβάνει. 33 ὁ 
he testifies; and his testimony no one receives, He that 


λαβὼν αὐτοῦ τὴν μαρτυρίαν ἐσφράγισεν Ore ὁ θεὺς ἀληθής 
has received his testimony has set tohissealthat God 7trne 


ἐστιν. 84 dv-yap ἀπέστειλεν ὁ θεὸδ τὰ ῥήματα τοῦ OEor 


218 for he whom ?sent ‘God the words of God 
λαλεῖ: ob-yao ἐκ μέτρου δίδωσιν 6 θεὸς"! τὸ πνεῦμα. 88 ὁ 
speaks; fornot by measure gives 1God the Spirit. The 


πατὴρ ἀγαπᾷ τὸν υἱόν,’ καὶ πάντα δέδωκεν ἐν τῇ. χειρὶ αὐ- 

Father - loves the Son, and all things has giyen into his hand, 

τοῦ. 36 ὁ πιστεύων εἰς τὸν υἱὸν ἔχει ζωὴν αἰώνιον: ὁ. “δὲ" 
Hethat believes on the Son has life eternal; and he that 


TT 


© Ἰωάνης Tr. 


TrA. © Ἰωάνην Tr. ; 
?— καὶ [LJTrra, 


πάντων ἐστίν T. 
ς — δὲ αἰνὰ Ὅς 


Ρ -- ὁ [Tra]. 


τ Ἰουδαίου a Jew GLTTrAW. 8 ἦλθαν 
» ᾿Εγὼ οὐκ εἰμὶ 1. Σ-- ἐπάνω 
Ὁ — ὁ θεὸς (read he gives) [1}}}ὉὉν ἸᾺν 


4 ᾿Ιωάνου Tr. 
» “Ῥαββεί τ. 
8. — τοῦτο T, 


* εἶπαν Tra. 


ee Oe ΨΥ ey EP Poe sk ee ee 





. *have*intercourse ‘Jews 


Ti, TV, JO FEN, 
ἀπειθῶν τῷ υἱῷ οὐκιὄψεται ζωήν, ἀλλ᾽ ἡ ὀργὴ τοῦ θεοῦ 
is not subject tothe Son shallnotsee life, but the wrath of God 
μένει ἐπ᾽ αὐτόν 
abides om him. 
4 Ὡς οὖν ἔγνω. ὁ δκύριος" ὅτι ἤκουσαν οἱ Φαρισαῖοι, 
When therefore *knew ‘the “Lord that “heard ‘the *Pharisees, 
ὅτι ᾿Ιησοῦς πλείονας μαθητὰς ποιεῖ Kai βαπτίζει ἣ ΦΙωάν- 
that Jesus more disciples makes and baptizes than John 
νης" 2 καίτοιγε Ἰησοῦς αὐτὸς obkiBanriZev, ἀλλ᾽ οἱ 
(although indeed Jesus himself was not baptizing but , 
μαθηταὶ. αὐτοῦ" 3 ἀφῆκεν τὴν ᾿Ιουδαίαν, καὶ ἀπῆλθεν πάλιν 
his disciples), heleft .. Juda, and went away again 
εἰς τὴν Γαλιλαίαν. 4 ἐδει.δὲ αὐτὸν διέρχεσθαι διὰ τῆς 
into Gulilee, . Anditwasnecessaryfor him topass through 
Σαμαρείας." 5 ἔρχεται οὖν εἰς πόλιν τῆς Σαμαρείας" Aeyo- 


aniaria. Fle comes therefore to acity of Samaria call- 
μένην ἄξυχάρ." πλησίον τοῦ χωρίου *6! ἔδωκεν ᾿Ιακὼβ 
e Sychar, near . the land which “gave "Jacob 
Ἰωσὴφ τῷουϊῷ αὐτοῦ. 6 iv.d& ἐκεῖ πηγὴ τοῦ ᾿Ιακώβ. 
to Joseph his son. Now *was ‘there fountain tJacob’s ; 


ὁ οὖν. Ἰησοῦς κεκοπιακὼς ἐκ τῆς ὁδοιπορίας ἐκαθέζετο οὕτως 
Jesus therefore, ‘being wearied from the journey, sat thus 
τς ~ ~ 7a Ga J \ eo ” 1 
ἐπὶ τῇ πηγῇ. ὥρα ἦν ἰὡσεὶ" ἕκτη. 7 ἔρχεται γυνὴ 
αὖ the fountain. [The] hour, was about [the] sixth. Comes ἃ womap 
~ ° > - - t ΄ ε΄ῷῳ «7 ie 
ἐκ τῆς ΓΣαμαρείας" ἀντλῆσαι ὕδωρ. λέγει. αὐτῇ ὁ Ἰησοῦς, 
out of Samaria to draw water. Says ὅἴο *her ‘Jesus, 
Ade μοι "πιεῖν" 8 οἱ. γὰρ.μαθηταὶ. αὐτοῦ ἀπεληλύθεισαν εἰς 
Give me ἰο drink; ‘for his disciples had goneaway into 
τὴν πόλιν, ἵνα τροφὰς ἀγοράσωσιν. 9 Λέγει ‘otv" αὐτῷ 
the city, that provisions they might buy. 5Says ‘therefore °to “him 
ἡ γυνὴ ἡ ™Zapuapeirec," ἸΤῶς «σὺ ᾿Ιουδαῖος ὧν ‘rap’ ἐμοῦ 


"the woman *Samaritan, How *thou “ἃ ον “being *from ‘me 
“riety αἰτεῖς, οὔσης γυναικὸς Σαμαρείτιδος"; Ῥοὐ.γὰρ 
'to ϑάνίηῖς ‘dost "ask, being a “woman . ‘Samaritan ? For *no 


ovyxowvrat ᾿Ιουδαῖοι Σαμαρείταις." 10 ᾿Απεκρίθη ᾿Ιησοῦς 
with Samaritans, Answered ‘Jesus 
τὴν δωρεὰν τοῦ θεοῦ, Kai «τίς 
and said toher, Ifthouhadstknown the gift of God, and who 
ἐστιν ὁ λέγων σοι, Δός poe ἔπιεῖν." σὺ ἄἂνιἤτησας 
itis that says tothee, Give τὸ todrink, thou »wouldest have asked 
αὐτόν, καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν. 11 Λέγει αὐτῷ «ἡ 
him, and he would παν given to thee *water ‘living. *Says “ἴο °him'the 
γυνή," Κύριε, οὔτε ἄντλημα ἔχεις, καὶ τὸ φρέαρ ἐστὶν 
2~woman, Sir, nothing to draw with thou hist, and the well is 


~ » 
καὶ εἶπεν αὐτῇ, El ἤδεις 


- βαθύ" πόθεν ody" ἔχεις τὸ ὕδωρ τὸ ξΣῶν ; 12 μὴ σὺ.μείζων εἶ 
χ 0 μὴ σὺμ 


deep; whence then hast thou the *water Art thou greater 
τοῦ πατρὺς ἡμῶν LarwB, ὃς, ἔδωκεν ἡμῖν τὸ φρέαρ, Kai αὐτὸς 
than our father . Jacob, who gave us the well, and himself 
ἐξ αὐτοῦ ἔπιεν, καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ.θρέμματα. αὐτοῦ ; 
of it drahk, and his sons and his cattle? 
13 ᾿Απεκρίθη τὸ" ᾿Ιησοῦς καὶ εἶπεν αὐτῇ, Πᾶς ὁ πίνων ἐκ 
2Answered ‘Jesus and said toher, Everyonethat drinks of 


Niving ? 


189 


“see life; but the wrath 
of Godabideth on him, 


IV. When therefore 
the Lord knew how the 
Pharisees had heard 
that Jesus made and 
baptized more disciples 
than John, 2 (though 
Jesus himself baptized 
not, but his disciples,) 
3he left Judwa, and 
departed again into 
Galilee. 4 And he must 
needs go through Sa- 
maria. 5 Then com- 
eth he to a city of 
Samaria, which is call- 
ed Sychar, near to the 
parcel of ground that 
Jacob gave to his 
son Joseph, 6 Now 
Jacob’s well was there, ! 
Jesus therefore, being, 
‘wearied with his jour- 
ney, 58 thus on the 
well: and it was ahout 
the sixth hour. 7 There 
cométh a womau of 
Samaria to draw wa- 
ter: Jesus saith unto 
her, Give me to drink, 
8 (For his disciples 
were gone away unto 
the city to buy meat.) 
9 Then saith ‘the wo- 
‘man of Samaria unto 
him, How is it that 
thou, being a Jew, 
askest drink of mae, 
which am a woman of 
Samaria? for the Jews 
have no dealings with 
the Samaritans. 10 Je- 
sus answered and said 
unto her, ΓΕ thou knew- 

.est the gift of God, and 
who it is that saith to 
thee, Give me to drink; 
thou wouldest have 
asked of him, and he 
would have given thee 
living water.’ 11 The 
woman saith unto 
him, Sir, thou hast no= 
thing to draw with, 
and the well is deep; 
from whence then 
hast thou that liv- 
ing water? 12 Art 
thou greater than our 
father Jacob, which 
gave us the well, and 
drank thereof himself, 
and his children, and 
his cattle? 13 Jesus 
answered and said 
unto her, Whosoever 
drinketh of this water 





| 4 Ἰησοῦς Jesus τ΄. 
LITraw. Κ πεῖν TT-A. 


f Σαμαρίας τ. 
i Σαμαρῖτις T. 


© Ἰωάνης Tr. 
1 — οὖν T. 


& Σιχάρ E. 


8 [ἡ γυνή) a. τος 6 GLITrAW, 


A πῖν 1,; πεῖν TTA. 
᾿ Σαμαρείτιδος (Σαμαρίτιδος T) οὔσης LITrA, Ρ --- οὐ γὰρ συγχρῶνται Ἰουδαῖοι Σαμαρείταις T. 


h of GL. ‘is 
“γυναικὸς 


190 


shall thirst again: 
Vt Imt whosoever 
drinkoth of the water ἡ 
that I shall give him 
shall never thirst; bat 
the water that I shall 
give him shall be in 
him a well of water 
springiug up into ever- 
lasting life. 15 The 
woman Βαϊ ἢ ἀπο him, 
Sir, give me this water, 
that Γ thirst not, nei- 
ther come hither to 
draw. 16 Jesus saith 
unto her, Go, call thy 
hushand, and come 
hither. 17 The woman 
answered and’ said, 1 
have no husband. Je- 
gus said unto her, Thou 
hast well said, I have 
no husband: 18 for 
thou hast had five hus- 
bands ; and he whom 
thou now hast ig not 
thy husband: in that 
gaidst thou truly. 
19 The woman’ saith’ 
unto him, Sir, I per- 
ceive that thon art a 
prophet. 20 Our fa- 
thers: worshipped in 
this mountain; and ye 
say, that in Jerasalem 
is the place where men 
ought * to worship. 
21 Jesus saith unto her, 
Woman, believe me, 
the hour cometh, when © 
yeshall neither in this 
mountain, nor yet at 
Jerusalem ,worship the 
Father. 22 Ye worship 
ὁ know not what; we 
now what wo wor- 
ship: for salvation is 
of the Jews. 23 But 
the hour cometh, anit 
now is, when the true 
worshi] pers shall wor- 
ship the Father in 
spirit and in truth: for 
the Father seeketh’ 
such to worship him. 
24 God is a Spirit: and 
they that worship him 
must worship Aim in 
epirit and in truth, 
25 The woman saith 
unto him, 7 know that 
Messius cometh, which 
is ealled Christ: when 
he ia cone, he will tell 
uz all thines. 26 Jesus 
saith unto her, 1 that 
ayponk unto thee am /e. 
27 And uj u this came 








ἡ [ov μὴ δἰ τάξει δ οἷς 





IQANNHS. Ty. 

~ eo ΄ - ΄ Ν ᾿ 0, δ ~ 
σοῦ ὕδατος. τούτου διψήσει πάλιν" 14 ὃς. δ᾽ ἂν πίῃ ἐκ τοῦ 
this water writ thirst again; but whoever Hay drink of the 


ὕδατος οὗ ἐγὼ δώσω αὐτῷ "οὐ. μὴ “Oulyoy! εἰς τὸν. αἰῶνα" 
water which [ willgive him inno wise shall thirst for ever, 


ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ!" γενήσεται ἐν αὐτῷ πηγὴ 
but the water which 1 will give to him shall become in him a fountain 


ὕδατος ἁλλομένου εἰς ζωὴν αἰωνιον. 15 Λέγει «πρὸς αὐτὸν 


of water ΠΕΣ Σ up into life eternal, Ἔν *to Shim 
ἡ γυνή, Κύριε, δός pot τοῦτο τὸ ὕδωρ, ἵνα μὴ.διψῶ 
‘the ?woman, Sir, give me this water, that I may not thirst 
μηδὲ γἔρχωμαι" ἐνθάδε ἀντλεῖν. IG Λέγει αὐτῇ τὁ" 5 Ἰησοῦς," 
nor come ‘here to draw. 2Says “to *her ‘Jesus, 


Ὕπαγε, φώνησον ὕτὸν. ἄνδρα.σοῦ" καὶ ἐλθὲ ἐνθάδε. 17 ᾿Απε- 
Go, eall thy husband and come here. *An- 
iO 5 tea Η = Ἢ dc > ” ” Π , ᾽ ἢ 
κρίθη ἢ γυνὴ καὶ εἶπεν", “Οὐκιἔχω ἄνδρα." Λέγει αὐτῇ ὁ 
swered ‘the*woman and βαϊὰ, Ibave not ahusband. “Says “to *her 
᾿Ιησοῦς, Καλῶς “εἴπας, “Ore ἄνδρα οὐκ.ιἔχω: 18 πέντε 
‘Jesus, Well | didst ae say, A husband I have not ; five 
γὰρ ἄνξρας ἔσχες, καὶ νῦν ὃν ἔχεις οὐκἔστιν σου 
i husbands thou hast had, and now hewhomthouhast is not thy 
dnp’ τοῦτο ἀληθὲξ εἴρηκας." 19 Λέγει αὑτῷ ἡ yprn, 
husband; this cunts thou hast speken. 3Sitys *to Shim *the woman, 
Κύριε, θεωρῶ ore προφήτης εἴ" σύ. 20 οἱ. πατέρες ἡμῶν ἐν 
Sir, .I γογοοῖνα that πο τς 2art 'thou. Our fathers in 
τούτῳ. τῷ ὄρει! προσεκύνησαν᾽ καὶ ὑμεῖς λέγετε Ore ἐν Ἵε- 
this mhountain NOPE Ee ‘ands ye say that in Je- 
pocoripoctoriv ὁ τόπος ὅπου ἔδεῖ προσκυνεῖν." 21 Λέγει 
rusalem ig the place whereitis neresteny to worship. 2Says 
αὐτῇ ὃ Ἰησοῦς, Divan, πίστευσόν μοι." ὅτι ἔρχεται ὥρα ὅτε 
3to *her ‘Jesus, pyar, believe ' me, that is coming an hour when 
οὔτε ἐν τῷ ὕρει.τούτῳ οὔτε. ἐν Ἱεροσολύμοις προσκιϊνήσετε 
neither in this mountain nor in Jerusalem shall ye worship 
τῷ πατρί. 22 ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε ἡμεῖς προσ- 
the Father. Ye WOrSEID what τς know not: we wor- 
κυνοῦμεν ὃ οἴδαμεν" ὅτι ἡ σωτηρία ἐκ τῶν ᾿Ιουδαίων ἐστίν. 
ship what weknow; for salvation of the Jews is, 
23 ἰάλλ᾽" ἔρχεται ὥρα καὶ νῦν ἐστιν, ὅτε οἱ ἀληθινοὶ προσ- 
But is goming an hour and now“ is, when the true wor- 
κυνηταὶ TO σκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ" 
shippers ill worship , the Futher in spirit and truth; 
καὶ. γὰρ, ὁ. πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν. 
for also the Father 2such- *secks who Roe μι him. 
24 Πγεῦμα᾽ ὁ θεός' καὶ «τοὺς προσκυνοῦντας Καὐτὸν" ἐν 
Avspirit God [is], and they that si him, in 
πνεύματι καὶ ἀληθείᾳ. ἰδεῖ προσκυνεῖν." 25 Λέγει. αὐτῷ ἡ 
epiris and truth must Ea sSays *to a ‘the 
γυνή, Olda ὅτι μεσσίας ἔρχεται. ὁ λεγόμενος xpioroe" ὅταν 
PROPIA, Iknowthat Messias iscoming, who is called Christ ; when 
ἔλθῃ ἐκεῖνος ἀναγγελεῖ ἡμῖν πάντα." 26 Λέγει αὐτῇ ὁ Τη- 
comes vais he willtell us all things. *Says 3to*her 26: 


σοῦς, "E D εἶμι, ὁ λαλῶν σοι. 27 Καὶ ἐπὶ τούτῳ 
sus, ¢ I. ®am (hej, 'who 2am “speaking “to *thee, And upon this 








“Ὁ Gens aay’ L ἣν διψήσει LITA. *% + ἐγὼ τι 7 ἔρχομαι Tr; 


'διέρχωμαι VA t— δ Υ,1{τι]Δ. a Ἰησοῦς (read He says)’ [ert A +b gov τὸν ἄνδρα A. 
© + αὐτῴ tu him (za. “ ἄνδρα οὐκ ἔχω 1. ε εἶπες τ. “© ἔτῷ ὄρει τούτῳ GLTTrAW. 
€ προσκυνεῖν Sec ΚΥ̓ΊΤΑΨΝ, » Ῥύναι, πίστευέ μοι L; Πέστευέ μοι; γύναι TTra. i ἀλλὰ 
LIIraw. k — ἀντοῖ τ, 1 προσκυνεῖν δεῖ τ. © ἅπαντα τινὰ, 


φ' αι ὦ ΨῚ ΨΩ 


Ψ »υνΕεῖι 


Ἧι JOHN. 
πῆλθον" οἱ. μαθηταὶ αὐτοῦ, Kai οἐθαύμασαν" ὅτι μετὰ γυναικὸς 
came his disciples, * and wondered that’ with a woman, 
ἐλάλει οὐδεὶς μέντοι Elev, Τί «ζητεῖς; 7 Τί λα- 
the was speaking; noone ‘aowever said, .What seekest thou? or Why speakest 
ic per αὐτῆς ’ 
thou: with her? 5 
- a , ~ - κι ΠΣ pe τ > 
28 ᾿λφῆκεν ody τὴν ὑδρίαν.αὐτῆς ἡ γυνὴ Kai ἀπῆλθεν εἰς 
_ “Left then Sher “waterpot ‘the woman and went away into 
τὴν πόχιν, Kai λέγει“ τοῖς ἀνθρώποις, 2 Δεῦτε, ἴδετε ἄνθρω- 


the city, and says tothe _ men, _ Come, see . aman 
πὸν ὃς εἶπέν μοι πάντα Poca" érojnoa’ μήτι οὗτός ἐστιν 
A who ‘told me all thingswhatsoever I did; ‘perchance *this «, "is © 


ἐκ τῆς πόλεως, καὶ ἤρ- 
and came 


ὁ χριστός; 30 VHEHAOov "οὖν" 
the Christ ! They went forth therefore outofthe city, . 
XOVTO πρὸς αὐτό" 

, unto him. 
81 Ἐν "δὲ" τῷ μεταξὺ ἠρώτων αὐτὸν -οἱ μαθηταί, λέ- 
; Butin the meantime %were*asking “him. ‘the “disciples, say- 
ῃ , « wy q ᾽ - " ~ 

yourec, “Ῥαββί,"! φάγε. 82 Ὁ.δὲ εἶπεν αὐτοῖς, ᾿Εγὼ βρῶσιν 

ing, Rabbi, eal. Buthe said tothem, I meat 
ἔχω φαγεῖν ἣν ὑμεῖς οὐκ.οἴδατε. 33”Eeyoy οὖν" οἱ μαθη- 
have, toeat which ye know not, *Said’ “therefore 'the *disci- 
ταὶ πρὸς ἀλλήλους, Μή τις ἤνεγκεν αὐτῷ φαγεῖν 5. 

ples to one another, Anyone ‘did bring him [anything] to eat? 
34 Λέγει αὐτοῖς ὁ ᾿Ιήἡσοῦς, τ βρῶμά ἐστιν. ἵνα "ποιῷ" τὸ 
“Says *to *them 1Jesus, y meat ‘is that I should do the 
θέλημα τοῦ πέμψαντός με, Kai τελειώσω αὐτοῦ TO ἔργον. 

will of him who. sent me, and should finish his _ work, 
85 οὐχ ὑμεῖς λέγετε. Ore Ere Yreroaunvov' ἐστιν Kai ὁ θερισμὸς 

*Now °ye ‘say, that yet four months itis andthe harvest 
ἔρχεται; ἰδού, λέγω ὑμῖν, Exapare τοὺς. ὀφθαλμοὺς ὑμῶν Kai 
comes? Behold, Isay toyou, Lift up » - your eyes and 
θεάσασθε τὰς χώρας, bri λευκαί εἰσιν πρὸς θερισμὸν “ἤδη." 
sce the ields, for white they are “to harvest already. 
36 "καὶ! ὁ θερίζων μισθὺν λαμβάνει, καὶ συνάγει καρπὸν 

\ Andhethat reaps areward ‘ receives, and gathers fruit 
ὑκαὶ" ὁ σπείρων ὁμοῦ 


χαίρῃ 


' Γ᾿ , Uj 
εἰς ζωὴν αἰώνιον" ἵνα 
Ttogether ἽΔΔΥ *rejoice 


unto life eternal, that; both hethat sows 
καὶ ὁ θερίζων. 37 ἐν.γὰρ τούτῳ ὁ λόγος ἐστὶν "ὁ" ἀλη- 
tand *he ὑβαὺῦ “reaps. For in this the saying is true, 
Aivéc, ὅτι ἄλλος ἐστὶν ὁ σπείρων, Kai ἄλλος, ὁ θερίζων. 
‘That. » Sone it 215. who sows, and another who reaps. 

88 ἐγὼ ἀπέστειλα! ὑμᾶς θερίζεν ὃ οὐχ ὑμεῖς κεκοπιάκατε" 

sent , your toreap on which*not ‘ye “have laboured ; 
ἄλλοι κεκοπιάκασιν, Kai ὑμεῖς εἰς τὸν κόπον. αὐτῶν εἰσεληλύ- 
others hayelaboured, an ye into their labour have en- 


Oars. 
tered. 


39 'Ex.dé τῆς. πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν 


But out of that city many: believed - on him 
τῶν “Σαμαρειτῶν! διὰ τὸν λόγον τῆς γυναικὸς μαρ- 
ofthe Samaritans, . because of the word of the woman tes- 








== 
ο ἐθαύμαζον were wondering GLTTraw..- 
~ #— δὲ but (L]rtra. t“PaBBec T. 
ἤδη (vead already he that reaps) T. 
4 ἀπέσταλκα have seut T. 


} Ὁ ἧλθάν TIr. 

τ. οὖν GLYTraW. 
J τετράμηνός GLTTrAW. aye! 
2 — καὶ γι 4]. ἢ -- ὁ ὙττΑ]. 


191 


his disciples, aud mar- 
velled that he talked 
with the woman: yet 
no man said, What 
seekest thou ? or, Why 
talkest thou with her? 


‘28 The woman then 
eft her waterpot, and 
went her way into the 
city, and saith to the 
men,. 29 Come, see a 
nian, which told me all 
things that ever | did: 
is not this the Christ? 
30 Then they went out 
of the city, and came 
unto him, 


τ΄ 31 In the mean while 


his disciples prayed 
him, saying, Master, 
eat. 32 But he said 
unto them, I have meat 
to eat that ye know 
not of. 33 Therefore 
said the disciples one 
to another, Hath any 
man brought nimought 
to eat? 34 Jesus saith 
unto them, My meat is 
todo the will of him 
that sent me, and to 
finish his work, 35Say 
not ye, There are yet 
four months, and then 
cometh harvest ? be- 
hold, I say unto you 
Lift up your eyes, an 

look on the fields ; for 
they are white already 
to haryest. 36 And he 
that reapeth receiveth 
wages, and gathereth 
fruit unto life eternal: 
that both he that sow- 
eth and he that reap- 
eth may rejoice to- 
gether. 37 And herein 
is thatsaying true, One 
soweth, and another 
reapeth. 38 I sent you 
to reap that whereon 
ye bestowed no libour: 
other men laboured, 
and yearecntered into 
their labours, 


39 And many of the 
Samaritans of that 
city believed on him 
for the saying of the 
woman, which testi- 





PéwhichT. 4 - [καὶ] and 1, 
¥ — oty W., ὁ 5 ποιήσω Lira, 


8 — καὶ GLLjTira. 


© Σαμαϊκτῶν T. 


192 


fied, He told me all 
that ever 1 did. 40 So 
when the Samaritans 
were come Unto him, 
they besought him 
that he would tarry 
with them: and he 
abode there two days. 
4) And many more be- 
licved because of his 
own word ; 42-and said 
unto the woman, Now 
we believe, not be- 
cause\of thy saying: 
for we have heard him 
ourselves, and know 
that this is indeed the 
Christ, the Saviour of 
the world, 


43 Now after two 
days’ he _ ‘departed 
thence, and went into 
Galilee. 44 For Jesus 
himself testified, that 
a, prophet’ hath no 
honour in his own 
cour try. 45 Then when 
he Was come into Ga- 
lilee, the Galilzans 
received him, having 
scen all the things that 
he did at Jerusalem at 


the feast: for.,they. 
also went "nto the 
feast, 


40 So Jesus came 
again into Cana of 
Galilee, where he made 
the water wine. And 
there was a certain no- 
bleman, whose son was 
sick at Capernaum, 
47 When he beard that 
Jesus was come out of 
Juda into Galilee, he 
went unto him, and 
besought him that he 
would come down, 
and heal his son: for 
he was at the point of 
death. 48 Then said 
. Jesus unto him, Ex- 


cept ye see signs and. - 


wonders, ye will not 
believe. 49 The no- 
blemansaith untohim, 
Sir, come down ere my 
child dio. 50 Jesus 
saith unto him, Go 
thy way ; thy son liv- 
eth. And the man be- 
lieved the word that 
Jesus had spoken unto 
him, and he went his 
way. 51 And as he was 
now going down, ‘his 
servants met him, and 





Σ ἃ which ?Tra. 
[L]rra. 
came GLTTraw. 
® —. αὐτὸν [L|TTrA.. 


1 — δ GLTTraw. 


IQANNHS. IV. 
τυρούσης, “Ore εἶπέν μοι πάντα foca" ἐποίησα. 40 ‘Qe 
tifying, He told me all vainge whacsoever I did. When 


οὖν ἦλθον πρὸς αὐτὸν οἱ δΣαμαρεῖται," ἠρώτων αὐτὸν 
therefore Pama to him the Sumaritans, they asked him 


em) "ν \ Uy ~ « , wt . 
μεῖναι παρ᾽ αὐτοῖς" “Kai ἔμεινεν ἐκεῖ δύο ἡμέρας. “41 καὶ 
toabide with thein, and heabode there two days. Aud 
πολλῷ. πλείους ἐπίστευσαν διὰ. τὸν.λύγον.σὐτοῦ" 42 τῇ.τε 


mauy more believed because of his word; and to the 
γυναικὶ ἔλεγον, *“Ort' οὐκέτι διὰ τὴν σὴν λαλιὰν πισ- 
woman they said, No longer because of thy saying we 


τεύομεν" avroi-yap ἀκηκόαμεν, Kai οἴδαμεν ὅτι οὗτός ἐστιν 
believe, for ourselves have heard, and we eon that this is 


ἀληθῶς ὁ σωτὴρ τοῦ κόσμου, 10 χριστός." 
truly the Saviour ofthe world, the Christ. 


43 Μετὰ.δὲ τὰς. δύο ἡμέρας ἐξῆλθεν «ἐκεῖθεν, "καὶ ἀπὴλ- 
But after the two days hewentforth thence, and went 


θεν"! εἰς τὴν Γαλιλαίαν. 44 αὐτὸς. γὰρ ὁ" Ἰησοῦς ἐμαρτύρη- 


away into Galilee ; for “himself Jesus testified, 
σεν, Ore προφήτης ἐν τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ. ἔχει. 
that ἃ prophet in his own country honour has not, 
45 ™Ore" οὖν ἦλθεν εἰς τὴν Γαλιλαίαν ἐδέξαντο αὐτὸν 
When therefore he came into Galilee ‘received *hina 
ot Γαλιλαῖοι, πάντα ἑωρακότες "ἃ! ἐποίησεν ἐν ‘le- 
lthe Galileans, all things haying seen which he did in Je- 
ροσολύμοις ἐν τῇ ἑορτῇ καὶ αὐτοὶ. γὰρ ἦλθον εἰς τὴν 
rusaleni during the feast, for they also went, to the 
ἑορτήν. 
feast. 
40 Ἦλθεν οὖν οὁ Ἰησοῦς!- πάλιν P εἰς τὴν Kava τῆς 
?Came “therefore ‘Jesus again to Cana 
Γαλιλαίας, ὅπου ἐποίησεν τὸ ὕδωρ οἶνον. “καὶ iv" τις 
of Galilee, where he made the water wine, And there was acertain 


βασιλικός, οὗ ὁ υἱὸς ἠσθένει ἐν ᾿Καπερναούμ." 47 οὗτος 
courticr, whose son wassick in Capernaum. He 
peer ~ ᾽ ͵ ? 1 

ἐκ τῆς ᾿Ιουδαίας εἰς τὴν Γαλι- 

Jesus had come out of Judea into. Gali- 


λαίαν, ἀπῆλθεν 'πρὸς αὐτόν, Kai ἠρώτα "αὐτὸν" ἵνα κατα- 
160, went to him, and asked him tbat he would 


7] καὶ ἰάσηται αὐτοῦ τὸν υἱόν" ἤμελλεν. γὰρ ἀποθνήσκειν. 
comedown and __siheal his son; forhe was about to die. 


48 εἶπεν οὖν ὁ Ιησοῦς πρὸς αὐτόν, ᾽Εὰν: μὴ; σημεῖα καὶ 


ἀκούσας ὅτι ᾿Ιηςοῦς " ἥκει 
having heard that 


®Said *therefore ‘Jesus to hin, Unless signs and 
τέρατα ἴδητε ov. πιστεύσητε. 49 Λέγει πρὸς αὐτὸν ὁ 
wonders yesee in no wise will ye believe,. Says *to shim ‘the 


βασιλικός; Κύριε, κατάβηθι πρὶν ἀποθανεῖν τὸ. παιδίον. μου. 


“courtier, Sir, come down before *dies ‘my “little *child. 
50 Λέγει αὐτῷ ὁ ᾿Ιησοῦς, ee d.vidccouv ζῇ. Kai" 
Says “to *him ‘Jesus, 0, thy son lives. And 


ἐπίστευσεν ὁ ἄνθρωπος τῷ να νῷ" εἶπεν αὐτῷ * ᾿Ιησοῦς, 
‘believed ‘the *man the word which “said ‘to *him Jesus, 


καὶ ἐπορεύετο. 51 ἤδη.δὲ αὐτοῦ.καταβαίνοντος ot-dovAoL*av= 
and went away. But already as he was going down his bondmen 


h [ore] 1. i — ὃ χριστός LTTrA. * — καὶ ἀπῆλϑεν 
ὅσα inane LTrA, © — ὃ Ιησοῦς (reud he 

4° Ἦν δέ T. τ Καφαρυαούμι LITA W_ 

τ ὃν LTira. w + ὃ LTTrAW. \— αὐτοῦ 





& Σαμαρῖται Τ. 

1 ὡς T. 

P + ὁ Ἰησοῦς Jesus w. 
© — καὶ [LjT{TrJa. 


(read the bondmeu)it. 


ads) Eee <I 


᾿ς 


a 


ah 


"». 
< v 


j 
; 





eS we 


on” ey ell hal 


‘a Ἢ 
a 


ἵ 


ΝΡ ΡΥ δ 





Ὁ 3 JOUN 
τοῦ" Ψάἀπηντησαν! αὐτῷ, Zeal ie pe ia τοδὶ ‘Ort 
met htm, and - reported, “saying 
Be ate ton! oy. 52 Ἐπύθετο οὖν “παρ᾽ αὐτῶν as ὥραν" 
ει Thy child lives. eS ic therefore from them the — hour 
ἐν 9 κομΨότερο»ν ἔσχεν. “καὶ εἶπον! αὐτῷ, “Ore ἐχθὲς! 
fn which Sbetter the *got. And they said to hin, -, eo 
ὥραν ἑβδό ὁμην ἀφῆκεν αὐτὸν ὁ πηρετύός. 88 "ἔγνω 
{at the] “hour ° ‘seventh left him the fever. thes 
οὖν ὁ πατὴρ bre fly" ἐκείνῃ τῇ ὥρᾳ ἐν ἡ εἶπεν 
“therefore'the 7father that (it was} at that ' hour in which: ?said 


αὐτῷ ὁ ᾿Ιησοῦς, §"Ort' ὁ υἱός. σου ζῇ. Καὶ ἐπίστευσεν αὐτὸς 
Sto “him eos Thy son lives, And he believed "himself 


καὶ ἡ οἰκία αὐτοῦ ὕλη. 54 τοῦτο " πάλιν͵ δεύτερον σημεῖον 
and - his *house 'whole. “This again a second sign 
ον θὼν * δ 
ἐποίησεν Ιησοῦς,. ἐλθὼν " ἐκ τῆς ᾿Ιουδαΐας εἰς τὴν Γα- 
did Jesus, having come out of Judea into - Ga- 
λιλαίαν. 
lilee. 
ἢ Μετὰ ταῦτα iwi ἑορτὴ τῶν ᾿Ιουδαίων, καὶ ἀνέβη 
After these things was ἃ feast of the: Jews, and ?went *up 
Ἰησοῦς εἰς ἹἹεροσύλυμα. 2 ἔστιν. δὲ ἐν τοῖς ἱΙεροσολύμοις 
4Jesus to Jerusalem, mee there is in Jerusalem 


ἐπὶ τῇ προβατικῇ κολυμβήθρα, ἰὴ ἐπιλεγομένη" ᾿Εἰβραϊστὶ 


at the BarEnEsts a pool, which [is] called in Hebrew 
ὩθΒηθεσδά,! πέντε στοὰς ἔχουσα. 8 ἐν ταύταις κατέκειτο 
Bethesda, five porches having. In these were lying 
πλῆθος "πολὺ τῶν ἀσθενούντων, τυφλῶν, χωλῶν, 
a "multitude ‘great of those who were sick, blind, lame, 
ξηρῶν, “ἐκδεχομένων τὴν τοῦ ὕδατος κίνησιν. 4 ἄγγελος 
withered, phage the of *the *water moving. 7An “angel 


γὰρ pP κατὰ καιρὸν. κατέβαινεν ἐν τῇ κολυμβήθρᾳ, καὶ ἐτά- 


for from time to time descended in the pool, and agi- 
ρασσεν τὸ ὕδωρ" ὁ οὖν πρῶτος ἐμβὰς μετὰ τὴν ταραχὴν 
tated the water. He who therefore first entered σῶς the psig 


τοῦ ὕδατος, ὑ ὑγιὴς ἐγίνετο, “ᾧ.δήποτε' -κατείχετο νοσήματι." 
ofthe water,. “well ‘became, whatever *he was he ἜΣ disease, 


5, Ἦν.δέ τις ἄνθρωπος ἐκεῖ ττριακονταοκτὼ" ἔτη ἔχων ἐν 
But“was'a*cortain “man there *thirty °eight *years ‘being in 


τῇ ἀσθενείᾳ", 6 τοῦτον ἰδὼν ὁ ᾿Ιησοῦς κατακείμενον, Kai 
ass. ΞΕ τα as ‘Jesus lying, and 


γνοὺς bre πολὺν ἤδη χρόνον «ἔχει, λέγει αὐτῷ, θέλεις 
τες that along*already ‘time he has hese, says to him, Desirest thou 
ὑγιὴς γενέσθαι; 7 ἀπεκρίθη αὐτῷ ὁ ἀσθενῶν, Κύριε, ἄν- 
well. to become? *Answered Shim ‘the infirm [man], Sir, a 
θρωπον. obk.éyw, ἵνα ὅταν ταραχθῇ τὸ ὕδωρ βάλλῃ! 
man Ihave not, that when “has “been Sagitated ‘the *water he may ΩΝ 
pe εἰς τὴν κολυμβήθραν" ἐν ᾧ.δὲ «ἔρχομαι ἣν ἄλλος πρὸ 
me into the pool ; but while * ain “coming another before 
ἐμοῦ καταβαίνει. 8 Λέγει αὐτῷ ὁ᾿Τησοῦς, ""Ἔγειραι," % ἄρον 
me, descends, “Says Sto *him 1 Jesus, Arise, take up 
δὲ ὑπήντησαν LTTrA; 2 καὶ ἤγγειλαν τ; [καὶ ἀπήγγειλαν TrA. 
Ὁ αὐτοῦ (read that his child lives) Lrrra. 
fure they said Ttra. "ὁ ἐχθὲς LTTraw. 
Tr[A]. i+ ἡ the (feast) τὸ 
zatha tT. ἃ -- πολὺ Ye 
of [the] Lord t. 4 ot ape Ls 
τοῦ his (infirmity) [u)rtra. 


& —Or LYTra. 
' τὸ λεγόμενον 1." 


f— ἐν 1{π|]. 
k' — 6 LTTrAW. 


t βάλῃ GLTTrAW. v”Eyeupe LTTraw. 


Ὁ τὴν ὥρὰν παρ᾽ αὐτῶν LITrA. 


-- ἐκδεχομένων to οἶα, of verse 4 (G]rtra. 
τ τριάκοντα καὶ (— καὶ [L]Tr) ὀκτὼ GLTTrAW. 


193 


told him, saying, Thy 
son liveth. 52 Then in- 
quired he of them the 
hour when he began 
to. amend. And they 
said unto him, Yester- 
day at the seventh, 
hour the fever left 
him. 53 So the father 
knew that ἐξ was at 
the same hour, in the 
which Jesus said unto 
him, ‘hy son liveth: 
and himself believed, 
and his whole house. 
54 This 7s again the 
second miracle that 
Jesus did, when he 
was come out of Ju- 


dea into Galilee, 


V. After this there 
was a feast of the 
Jews: and Jesus went 
up to Jerusalem. 2Now 
there is at Jerusalem 
by the sheep market a 
pool, which is called in 
the Hebrew tongue 
Bethesda, haying five 
porches, 3 In these lay 
ὃ great multitude of 
impotent folk,of blind, 
halt, withéred, wait- 
ing for the moving of 
the water 4 For an 
angel went down at 
a certain season ‘into 
the pool, and troubled 
the water: whoso¢rer 
then first after tha 
troubling of tho 
water stepped in 
was made whole of 
whatsoever disease he 
had. 5 And a cer- 
tain man was there, 
which had an infirmity 
thirty and cight years. 
6 When Jesus saw him 
lie, and knew that he 
had.been now a long 
time in that case, he 
saith unto him, Wilt 
thou be ninde whole? 
7 The impotent man 
answered him, Sir, I 
have noman, when the 
water is troubled, to 
pit me into the peol: 
but while I am com- 
ing, another steppeth 
down before me. 8 Je- 
sus saith unto him, 
Rise, take up thy bed, 





ood - λέγοντες ie 
ἃ εἶπον οὖν there- 
h + δὲ now (this) 
m Βηθζαθά Beth- 

P+ [κυρίου } 
5+ aye 
¥ - [καὶ] and L. 


191 


and walk, 9 And im- 
mediately the man 
avas made whole, and 
took up his bed, and 


walked: and on the’ 


samo day was the sab- 
bath. 10 The Jews 
therefore said unto 
him that was cured, 
It is the sabbath day : 
it is not lawful for 
thee to carry /Ay bed. 
11. He answered them, 
He that made we 
whole, the siuue suid 
unto me, Take up thy 
bed, and Walk. 12 Then 
asked they him, What 
man is that which said 
anto thee, ‘ake up 
thy bed, and walk? 
13 And he that was 
healed wist not who 
it was: for Jesus had 
conveyed himself a- 
way,” multitude be- 
ing in that ‘place. 
14 Afterward Jesus 
findeth him in the 
temple, and said unto 
him, Behold, thou art 
made whole: sin, no 
more, lest ἃ ‘worse 
thing come unto thee. 
15 ‘The ‘inan departed, 
and tuld the Jews that 
it was Jesus, which 
had made him whole. 
16 And therefore did 
the Jews persecute Je- 
sus, and sought to 
slay him, beoanse he 
had done these things 
on the sabbath day. 
17 But Jesus answer- 
ed them, My Father 
worketh hitherto, and 
I-work. 18 Therefore 
the Jews sought tha 
more to kill him, be- 
cause he not only had 
broken the sabbath, 
but said also that God 
was his Father, mak- 
ing himself equal with 
God. 19 Then answer- 
ed Jesus and said unto 
then, Verily, verily, [ 
say unto you, The Son 
can do nothing ot him- 
self, but what hesceth 
the Father do: r 
what things soever he 
doeth, these also do- 
eth the Son likewise. 
20 For the Father 


Joveth the Son, and “the *Son 


IQANNH®. 


rov-*KpaBBarov".cov, καὶ 
ΤΕΣ bed, aud 


Υ. 


περιπάτει. 9 Καὶ γεὐθέως" ἐγένετο 

walk And immediately *beeame 
ὑγιὴς ὁ ἄνθρωπος, vai ἦρεν roy.*kpaBBarov'.abrov, καὶ 
well 'tho *man, ahd took up his bral, and 


περιεπάτει" ἢν». δὲ σἀββατοδην αὶ ἐκείνῃ τῇ ἡμέρᾳ. 10 Ἔλεγον 
walked ; bai aie ig? sabbath - on that day. “Smid 


οὖν Ιουδαῖοι τῷ τεθεραπευμένῳ, Σάββατόν ἐστιν' 
*therefore sthe *Juws  tohipiwho had been hvalod, Sabbath it is, 


one ἔξεστίν σοι ἄραι τὸν *xkpaBParoyv'*, 11 ν᾽ ἈπΈΚΡΙΡΝ 
it is not law/sul for thee to tuke ἵν the bed. He answered 


for Jesus had moved away, acrowd being in the place. ξ After 


ταῦτα εὑρίσκει αὐτὸν ὁ ᾿Τησυῦς ἐν τῷ ἱερῷ, καὶ εἶπεν αὐτῷ, 


these things “finds *him Jesus in the temple, and said to him, 
δὲ ὑγιὴς γέγονας" “μηκέτι caput ἄρτανε, iva μὴ χεῖρόν 
Behold, well thon hast become: “no *more ‘sin, that *not worse 

τί σοι" γένηται. 15 "᾿᾽Απῆλθεν ὁ ἄνθρωπος καὶ ἱἀνήγ- 
1something *to “thee “happens. Went awiiy the man. and" told 
γειλεν" τοῖς ᾿Ιουδαίοις Ore ᾿Ιησοῦς ἐστίν ὁ ποιήσας αὐτὸν 

the Jews that ~§ Jesus itis who maile hitn 

ὑγιῆ. 10 Kai διὰ τοῦτο ἐδίωκον "τὸν Ἰησοῦν ot Ιουδαῖοι," 


well, And becanse of this “persocuted “Jesus *the 2 Jews, 

Ἱκαὶ ἐζήτουν αὐτὸν amoxreivat", ore ταῦτα ἐποίει ἐν ou/3- 
and suught him to kill, beenxnse these things he did on n sab- 
βάτῳ. 17 6.6&"™Inoovc" ἀπεκρίνατο αὐτοῖς, Ὃ.πατήριμου 


bath. But Jesus answered them, My Vather 


Ewe.dpte ἐργάζεται, ety ἐργάζομαι. 18 Διὰ τοῦτο "οὖν" 
until now works, work, Beewuse of; this therefore 
μᾶλλον ἐζήτουν αὐτὸν οἱ ᾿Ιουδαῖοι ἀποκτεῖναι, ὅτι οὐ μύνον 
the more Bp BEE Shim ‘the “Jews “to *kill, -because not only 
ἔλυεν τὸ σάββατον, ἀλλὰ Kai πατόρα ἴδιον ἔλεγεν τὸν 
did he break the sabbath, but also *Filther *h ‘own ‘ealled 
θεόν, ἴσον ἑαυτὸν ποιῶν τῷ θεῷ. 19 ἀπεκῤίνατο οὗν 
“God, equal “himself aes to God. ‘Answered 7thoerefore 


ἸΙησοῦς καὶ 9εῖπεν" αὐτοῖς. ᾿Αμὴν ἀμὴν λέγω ὑμῖν, οὐ dvvarat 
1Jesus and snid tothem, Verily verily LIsny to γοῦ, is *able 


ὁ vide ποιεῖν ἀφ᾽ ἑαυτοῦ οὐδέν, Ῥεὰν “μὴ τι βλέπῃ 
todo from ‘himself nothing, anless anything he may a 


τὸν πατέρα ποιοῦντα" ἃ γὰρ. “ἂν" ἐκεῖνος Toy, ταῦτᾳ “Kat 


« 
oO 


the Father doing : for whatever he ; does, these things also 
ὁ υἱὸς τὁμοίως ποιεῖ." 20.yap πατὴρ φιλεῖ τὸν υἱόν, καὶ 
the Son in like manner: does, For the Father loves the Son, and 





} 


bed) L: 
oy ‘t[Tr]a. 
'b + [καὶ] and τι, 
ἀποκτεῖναι o[..Jrtray 
Ρ ay τ. 


* κράβαττον LITrAW. 
Ὁ + ὃς δὲ who however L?r. 
e κράβαττόν L[tr]w 


ᾳ [av] Tr. 


# + καὶ and [(L)T[TrJa. 
ς — οὖν [ὑπ {π|]4. 
Γἀσθενῶν Was impotent T. 
᾿ εἶπεν T. Κ οἱ ᾿Ιουδαιοι tov Ἴησουν LITA. 
m — Ἰησοῦς (read he answered) τὶ 
τ ποιεῖ ὁμοίως T. ἡ 


Υ --- εὐθέως T. 8 τ gov (read thy 
a Tov κράββατόν 

E got τι GLITrAW. 

1 — καὶ eas αὐτὸν 


— οὗν 2. © ἔλεγεν 1. 


a 


abvroicy ὋὉ ποιήσας με ὑγιῆ, ἐκεῖνός μοι εἶπεν, "Apoy τὸν 
them, ἴτο 'ψῆο made nre =well, he touo said, . Take up 
χκμράββατόν" σου καὶ περιπάτει. 12 ’Howrnoay ois" αὐτὸν, 
thy bed and walk, They asked *therefors "him, 

Tic ἐστιν ὁ ἄνθρωπος ὁ εἰπών σοι, “Apoyr “τὸν “<p CS Garay 
Who is tho man who snid to thee, Tako up 

σου Kai περιπάτει; 13 Ὃ δὲ [ἰαθεὶς οὐκ ἤδει τίς rea 

“thy and walk? But he who had been healed knew npt who it is, 
ὁ.γὰρ. Τησοῦς ἐξένευσεν, ὀχλοὺ ὄντος ἐν τῷ τύπῳ. 14 Μετὰ 


et — 


JO H.N. 

ΓΑ ΄ = a ~ ᾽ A ~ ‘ ΄ . , 
ο΄ 'πάντα δείκνυσιν αὐτῷ ἃ αὐτὸς ποιεῖ καὶ μείζονα rov- 
τ allthings shews to him which “himself *he'does; and greater than 
τ τῶν δείξει αὐτῷ ἔργα, ἵνα ὑμεῖς "θαυμάζητε." 21 ὥσπερ 
_ Sthese *he *will°shew “him ‘works, that ye may wonder. νου “48 

γὰρ ὁ πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτως καὶ ὁ 
for the ,Father raisesup the dead and quickens, thus also the 
Le Sie 2 ~ PEA Me WS « ‘ ΄ yar 
υἱὸς ode θέλει ζωοποιεῖ. 22 οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα, 
_ Son whovrfi he will quickens; d for tHe Father judges noone, 
ἀλλὰ: τὴν Kpiow , πᾶσαν͵, δέδωκεν τῷ υἱῷ, 23 ἵνα πάντες 







a 


At 


or - 


-but 2jndgment ‘all bas given tothe Son, that all 
τιμῶσιν τὸν υἱὸν καθὼς τιμῶσϊίν τὸν πατέρα. ὁ es 
tmay honour the Son .evenas they honour the Father, He that honours not 


τὸν υἱὸν οὐ.τιμᾷ τὸν πατέρα τὸν πέμψαντα αὐτόν. 24 ᾿Αμὴν 
‘the Son honoursnot the Father who» sent * him, Verily 
ἀμὴν λέγω ὑμῖν, ὅτι ὁ τὸν.λόγον. μου ἀκούων, καὶ πιστεύων 
my word hears, and _ believes 


verily Isay to you, that he that 
τῷ πέμψαντί pe, ἔχει ζωὴν αἰώνιον, καὶ εἰς κρίσιν οὐκ 
him who sent me,. has life eternal, and into judgment “not 
ἔρχεται, ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν. 
comes, but. ‘Has yassed out of death into life. 
25 ᾿Αμὴν. ἀμὴν λέγω ὑμῖν, ὅτι ἔρχεται ὥρα καὶ νῦν ἐστιν, 
Verily ΤΟΥ Isay toyou, that iscomingan Hour and now is, 
bre’ οἱ νεκροὶ ᾿ἀκούσονται" τῆς φωνῆς τοῦ υἱοῦ τοῦ θεοῦ, Kai 
wWhenthe dead shall hear the voice ofthe Son of God, and 
οἱ ἀκούσαντες ζήσονται." "26 ὥσπερ.γὰρ᾽ ὁ πατὴρ ἔχει 
ἴποβα having heard shal} live, Forevenins the Father has 
ζωὴν ἐν ἑαυτῷ, οὕτως “ἔδωκεν καὶ τῷ υἱῷ" ζωὴν ἔχειν 
‘life jn himself, ἐσ he gave also tothe Son life to have 
᾽ μ Pt ad ed Re | ΄ WN > ~ << ΠῚ ͵ 
ἐν favrp. 27 καὶ ἐξουσίαν ἔδωκεν αὐτῷ *xai" κρίσιν 
Ι in himself, and- euthority gave ,ἷϑ him also judgment 
ποιεῖν, Ore -vidg ἀνθρώπου ἐστίν. 28 μὴ.θαυμάζετε τοῦτο" 


"ἢ to execute, because Son ofman ἡ heis, Wonder not ab this, 

Ore ἔρχεται ὥρα ἕν πάντες οἱ ἐν τοῖς μνημείοις ᾿ἀκού- 
3 for is*coming‘an*hourin which all those in the tombs shall 
Ξ σονται! τῆς. φωνῆς αὐτοῦ; 29 Kai, ἐκπορεύσονται, οἱ τὰ 


hear ‘ and shall come forth; those that 
ἀγαθὰ ποιήσαντες' ele ἀνάστασιν ζωῆς, οἱ δὲ") τὰ φαῦλα 
good practised " to aresurrection of life, and those that evil 
πράξαντες εἰς. ἀνάστασιν κρίσεως. 80 οὐ δύναμαι ἐγὼ ποιεῖν 
did to aresurrection of judgment., 2Am able ‘I todo 
‘an’ ἐμαυτοῦ οὐδὲν᾽ καθὼς ἀκούω Kpivw, Kai ἡ κρίσις ἡ 
from myself -hothing; evenas* Ihear Jjudge, and “judgment 
> 4 , Ἵ ᾽ a e ? _ © A , ᾽ La ? s ‘4 
ἐμὴ δικαία ἐστίν: ὅτι οὐ-ζητῶ τὸ θέλημα τὸ ἐμόν, ἀλλὰ τὸ 
Amy “ποῦ --315,. because I seek not 2will my, but the 
θέλημα τοῦ πέμψαντός με ξπατρός." 31 ᾿Εὰν ἐγὼ μαρτυρῶ 
will ofthe who*sent ‘me ‘Father. If I bear witness 
Ἂν 2 wow . 4 ͵ Ἂν ” J , ” 
περὶ ἐμαυτοῦ, ἡ-.μαρτυρία.μου οὐκ.ἔστιν ἀληθής. 82 ἄλλος 
concerning myseif, © my witness is not true. Another 
ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ "οἶδα" ὅτι ἀληθής ἐστιν 
itis who bears witnessconcerning me, and 1 know that true is 
᾿ἡ μαῤτυρία ἣν μαρτυρεῖ περὶ ἐμοῦ. 33 Ὑμεῖς ἀπεστάλ- 
the witness which he witnesses concerning me. Ye have 
κατε πρὸς ᾿᾿ Ἰωάννην" καὶ μεμαρτύρηκεν 


his voice, 


7 dAnOsia’ 84 ἐγὼ 
δῇ 


sent unto John and he has borne witness to truth. 

- βθαυμάζετε wonder τ. taxovcovow tir. Ὑἵ Gioovow LTTrA. 
TTA. x — καὶ LTTrA. y — δὲ and [L]t[Tr]a. 
OLITrAWs: ® οἴδατε ye know T. > Iwtynv Tre 





195 


sheweth him all things 
that himself doeth 

and he will shew him 
greater works than 
these, that ye may 
marvel. 21 For as the 
Father raiseth up the 
dead, and quickeneth 
them; even so the Son 
quickeneth whom he 
will. 22 For the Fa- 
ther judgeth no man, 
but hath committed 
ali judgment unto the 
Son: 23 that all men 
should honour the Son, 
even as they honour 
the Father. He that 
honourecth not the Son 
honoureth not the Fa- 
ther which hath sent 
him, 24 Verily, verily, 
I say unto you, He 
that hearcth my word, 
and believeth on him 
that sent me, hath 
everlasting life, and 
shall not come into 
condemnation ; but ig 
passed'from death un- 
to life. 25 Verily, ve- 
rily, I say unto you, 
The hour is coming, 
and now is, when the 
dead shal) hear the 
voice of the Son of 
God: and they, that 
hear shall live, 26 For 
as the Father hath life 
in himse#; so hath he 
given to the Son to 
have life in himself; 
27 and hath given him 
authority to execute 
judgment also, be- 
cause he ig the Son of 
man. 28 Marvel not 
at this: for the hour 
is coming, in the which 
all that are in the 
graves shall hear hig 
voice, 29 and shall 
come forth; they that 
have done good, unto 
the resurrection of 
life; and: they that 
have'done evil, unto 
the resurrection of 
damnation. 80 I can 
of mine:own sclf do 
nothing: as I hear, I 
judge : and my judg- 
ment-is just; because 
I seek not mine own 
will, but the will of 
the Father which hath 
sent me. 31 If 1 bear 
witness of myself, my 
witness is not true. 
32 There is another 
that beareth witness 
of me; and I know. 
that the witness which 
he witnesseth of me is 
true, 33 Ye sent unto 
John, arid he bare wit- 
ness unto the truth, 





π καὶ τῷ νἱῷ ἔδωκεν 


τ πατρός (read of him who sent we) 


190 IQANNHS. Vv 


31 But I receive not δὲ ov mapa avOowmou τὴν μαρτυρίαν λαμβάνω, Oda ταῦ- 


testimony ἔσοπὶ man: , ‘a = ‘ 
but these things I sey, but *not “from, 7man ewitness Neel κε but these 


that yemightbeswved. τα λέγω ἵνα ὑμεῖς σωθῆτε. 35 ἐκεῖνος ἦν ὁ λύχνος ὁ 


Bada slither uate things Isay that ye, may be saved. He was the “lamp 


and ye were willing καιόμενος .Kai φαίνων, ὑμεῖς. δὲ ἠθελήσατε οἀγαλλιασθῆναι" 


for n season to rewice 3 
V Ww 
in hislieht. 36 But I DUrBinE fed ‘shining, and ye vere willing to rejoiee 


have greater witne-s grodc ὥραν ἐν τῷ.φωτὶ αὐτοῦ. 3B é ἐγὼ. δὲ ἔχω τὴν μαρτυρίαν 


than thet of John: for 
Ἐν ΘΙ ΜΕ ΣΕ for an hour in his light, ButI have’ the witness 


Father hath given me μείζω" τοῦ “᾿Ιωάννου"" τὰς γὰρ ἔργα ἃ fdwxév'" μοι 


to finish, the same greater than John’s, forthe works which ‘gave me ἐμὰ 
works that I do, bear * ] , aa Ζ 53 ieee 4 4 + LE 
wilness of me, that ΠΑΤῊΡ ινὰ τελειώσω auTa, QUTU.TA-ENYa "ἃ βεγω 


the ee pp tees 2Father that 1shouldcomplete them, the works themselves which ¥ 
ne. And 1G ΚΌΠΟΥ ~ ~ ’ , ~ ee ΄ ᾿ 

himsell, which hath ποιῶ, μαρτυρεῖ περὶ ἐμοῦ Ure ὁ πατήρ. με ἀπέσταλκεν. 
sent me, lath borne do, bear witness concerning me thatthe Father ‘me bas sent. 
witness of me. , Ye 1 " \ 
have neither heurd his 37 καὶ" ὁ πέμ ας ope πατήρ, hairoc μεμαρτύρηκεν» περὶ 
voice at any time; nor And thé *who “sent 4me ‘Father, himself has borne ee concerning 
secu hiashape. 38 And > i 

ye have not his word ἐμοῦ, οὗτε φωνὴν.αὐτοῦ ἀκηκόατε πώποτε," οὔτε εἶδος 
abiding in you: for πιο, Neither his voice have ye heard at any time, nor *form 


h ie hath sent ~ \ ἢ 
hin ye bolieve πος αὐτοῦ ἑωράκατε. 88 καὶ τὸν:λόγον αὐτοῦ οὐκ.ἔχετε μένοντα 


39 Search the scrip- “his on ye seen, And his word ye have not ones 
tures; for in therm ye Z 
think’ ye Hive ator ἐν ὑμῖν," OTL ὃν ἀπέστειλεν ἐ ἐκεῖνος, τούτῳ ὑμεῖς οὐ: TLOT: UETE. 
lifessand they arethey 12 you, for whom ¥sont ἘΠ him ye believe not. 


which testify of me. ᾽ν i 
di ATi ate whl ποὶ 90 "Epevvare' rac γραφάς, Ore ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν 


come to me, that ye Ye search the. scriptures, for ye think in them life 


miblaharlity alt αἰώνιον ἔχειν, καὶ ἐκεῖναι εἰσιν ai μαρτυροῦσαι περὶ 
from men, 42 But Γ eternal to have, and they are they ‘which bear witness conte 
know you, thatyehave ἐμοῦ: 40 καὶ .ob.Oédere ἐλθεῖν πρός με, ἵνα ζωὴν ᾿ἔχητε. 


rit ὑπ i ea te ie me; and yeareunwilling tocome to me, that life yemay have, 


my Father’sname,and 4] Δόξαν παρὰ ἀνθρώπων οὐ.λαμβάνω 42 ἀλλ᾽) ἔγνωκα 


ye receive md not: if : 
another shall come in Rilory from amen 1 receive not ; but I have known 


his own name, hin ye ὑμᾶς Ore "τὴν ἀγάπην τοῦ θεοῦ οὐκ. ἔχετε"! ἐν ἑαυτοῖς. .43 ἐ ἐγὼ 


will reccive. 44 How yoy that the love of God ye have not in yourselves., 
ean ye believe, which 


receive honour one of ἐλήλυθα ἐν τῷ ὀνόματι τοῦ.πατρόεσι μου, Kai οὐ-λαμβάνετέ με" 


another, and seck not hayecome in the uname of ΠΩΣ Father, and yereceivenot me; 
the honour that com- ,, 4 a 

eth trom God only? ἐὰν ἄλλὸς ἔλθῃ ἐν τῷ ὀνόματι τῷ. ἰδίῳ, ἐκεῖνον “λήψεσθε. |! 
15 Do not think that jf another should come in *name “his “own, him ye will receive, 


I will accuse you to 

tho Father: there is 44 πῶς δύνασθε ὑμεῖς πιστεῦσαι, δόξαν Ῥπαρὰ" ἀλλήλων 
one that necuseth you, How are ye able to believe, 3elory *from ‘Sone “another 
ever Moses, in whom ; 

ye trust. 46 For had λαμβάνοντες, καὶ τὴν δόξαν. τὴν παρὰ τοῦ μόνου θεοῦ" 
ye believed Moses, ye  ‘who*receive, and the glory bi [158] from the only God 

would have believed 

me: for he wrote of OU-CnTEtTE; 40 μὴ. μεῖτε ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν 





me. 47 But if ye be- ye seek not? Think not that IL will accuse you to the 
lieve not his writings, 0 Ἢ {I 
hol “Shull ye believe παπεραι ἔστιν ὁ κατηγορῶν ὑμῶν, "Mwonc." εἰς ὃν 
my words? ς Father: there is [one] who accuses you, Moses, in whom 
Ἂ ὑμεῖς ἠλπίκατε. 40 εἰ. γὰρ ἐπιστεύετε "Μωσῇ," ἐπιστευετε.ἃν 
' ye have hopec. Forif ye believed Moses, you ON τ believed. 
ἐμοί: περὶ. γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν. 47 εἰ δὲ τοὶς ἐκείνου 
me, for poncuriing me he wrote. But if his 
γράμμασιν οὐ. πιστεύετε, πῶς τοῖς ἐμοῖς. ῥήμασιν πιστεύ- 
| writings ye believe not, bow my words shall ye 
O€TE 5 
believe? 
} ¢ ἀγαλλιαθῆναι GLYTrAW. ἀ μείζων LTrA. © Ἰωάνου The ee δέδωκέν has givei Tra. 
& — ἐγὼ (read ποιῶ I do) LrTra. " ἐκεῖνος TTrA. ' πώποτε ἀκηκόατε LTTrAW. Kev 
ὑμῖν μένοντα Tira, | ἐραυνᾶτε TTrA. 1 ἀλλὰ LTTrAW, οὐκ ἔχετε THY ἀγάπην TOV: 
θεοῦ τ. - ο λήμψεσθε LITrA. Paap A, ““ «[θεοῦ] L. τ Mwvojs Litraw. 94 Μωύσεϊ' 


LTTrA ; Μωῦσῃ w. 


᾿ς πολύς, ὅτι "ἑώρων" αὐτοῦ! τὰ σημεῖα:, ἃ 


Vi. JOHN. 


G Μετὰ ταῦτα ἀπῆλθεν ὁ Ἰησοῦς πέραν τῆς θαλάσσης 
Ρ After these things *went “away Jesus over the Bea 
τῆς Γαλιλαίας τῆς Τιβεριάδος" 2 ‘kai ἠκολούθει! αὐτῷ ὄχλος 
‘ of Galilee (of Tiberias), and ‘followed ‘him 'a %erowd 
ἐποίει ἐπὶ 
τοδί, becauso they saw the signs . which- he wrought upon 
τῶν ἀσθενούντων. ὃ ἀνῆλθεν.δὲ εἰς τὸ ὅρος τὸ" Ἰησοῦς, 
those who wer sick. And ?went *up *into the *mountain Jesus, 
καὶ ἐκεῖ, ἐκάθητο" μετὰ τῶν. μαθητῶν. αὐτοῦ} 4 ἦν δὲ ἐγγὺς 


of him 


and thers eat with his disciples ; end ?wes *near 

. , « ε ~ ᾽ la ᾽ , ὖ zs 1 Pe 
τὸ πάσχα ἡ ἑορτὴ τῶν Tovdaiwy. ὃ ἐπάρας οὖν τὸ ἴη 
the *passover, the feast cf tha Jews. SHaving ‘lifted “up *then *Jeo- 


. ἐν ' Ὶ 
oovg τοὺς ὀφθαλμούς," καὶ θεασάμενος bre πολὺς ὄχλος 
sus 57 ‘eyes, and havingseen that agreat crowd 

ἔρχεται πρὸς αὐτόν, λέγει πρὸς "τὸν" Φίλιππον, Πόθεν 

is coming to bim, hesays to Philip, Whence 
raya doopev' ἄρτους ἵνα φάγωσιν odrot; 6 Τοῦτο.δὲ ἔλεγεν 
8 ofl we buy osves that "may "eat ‘these? Ent this he said 
πειράζων αὐτόν᾽ αὐτὸς. γὰρ ἤδει τί. ἔμελλεν ποιεῖν. 7 “ἀπε- 
trying him, for he knew' what he was about to do. An- 
’ \ tt ’ ‘tn d , ΄ ὃ , 7 » > 
κρίθη" αὐτῷ “ Φίλιππος, δΔιακοσίων ηναρίων ἄρτοι οὐκ 
swered him Philjp, For ὕπο *hundred ‘denarii ‘loaves ποὺ 
ἀρκοῦσιν αὐτοῖς iva ἕκαστος “αὐτῶν" Boayifrt" λάβῃ. 
Sure sufficient for them that each -ofthem ‘some little may receive, 
8 Λέγει αὐτῷ εἷς ἐκ τῶν. μαθητῶν. αὐτοῦ, ᾿Ανδρέας ὁ ἀδελφὸς 
Says tohim one of his disciples, Andrew the brother 

Σίμωνος Πέτρου, 9 Ἔστιν παιδάριαν δὲν"! ὧδε, "ὃ" ἔχέι πέντε 
of Simon Peter, *Is "little “boy ‘a here, who has ἔνθ 
” t Af , 1 Rea A ᾽ sf ~ , 2 > 

ἄρτους κριθίνους καὶ δύο ὀψάρια' ἀλλὰ ταῦτα τί ἐστιν εἰς 

“loaves *barley and two smali fishes; hui “theso ‘what *are for 

τοσούτους; 10 Elrev.ide" ὁ Ἰησοῦς, ἸΤοιήσατε τοὺς ἀνθρώπους 
so many? ¢ And “eaid Jesus, Mako the. men ° 

ἀναπεσεῖν. ἦν. δὲ χόρτος πολὺς ἐν τῷ τόπῳ. Ἐἀνέπεσον" 
torecline. Now *was “grass ‘much in the placo: reclined 
οὖν οἱ ἄνδρες τὸν ἀριθμὸν 'woei! πεντακισχίλιοι. 11 ἔλαβεν 

therefore the mea, the ‘number about five thousand, : *Took 

δὲν τοὺς ἄρτους ὁ ᾿Ιησοῦς; καὶ "εὐχαριστήσας διέδωκεν" οτοῖς 

‘and *the ‘loaves "Jésus, and having giventianks distributed to the 

μαθηταῖς, 01.0 μαθηταὶ τοῖς -“ἀνακειμένοις᾽ dpoiwe-Kai 


disciples, and the disciples to those reclining’; and in like manner 
ἐκ τῶν ᾿ὀψαρίων ὅσὺν ἤθελον. 12 wedi ἐνεπλήσθησαν 
of. the small fishes as much as they wished. Andwhen they were filled 


λέγει τοῖς. μαθηταῖς. αὐτοῦ, Συναγάγετε τὰ περισσεύσαντα 
he says to his disciples, Gather together tho over *and “above 
᾿ κλάσματα, ἵνα μή.τι ἀπόληται. 18 Συνήγαγον οὖν 

‘fragments, that nothing miay be lost, They gathered together therefore 
καὶ ἐγέμισαν δώδεκα κοφίνους κλασμάτων tk. τῶν πέντε 


and filled tyelvs hand-baskets offragments from the five 
ἄρτων τῶν κριθίνων ἃ Pémepiocevaey' τοῖς βεβρω- 
*loaves had 


‘parley which were over and above to those who 


t ἠκολούθει δὲ LTTrA. ¥ ἐθεώρουν LIZA. 
¥ ἐκαθέζετο τ. : τοὺς ὀφθαλμοὺς ὁ ᾿Ιησοῦς LTTrAW. 
should ‘we buy LTTraw. © ἀποκρίνεται answers T. 
! — τι (read a little) [x]rrfa]. 
4 — δὲ and [L]rtra. k ἀνέπεσαν LTTrA. 1 ὡς TTra. 

® εὐχαρίστησεν καὶ ἔδωκεν gave thanks and distributed 1, 
ταὶ LTTrA. P ἐπερίσσευσαν LTTrA. 


ἃ τ δι. 





τ — αὐτοῦ GLTTrAW. 
8 — τὸν LUTrA. 


& --- ἕν (read παιδ. a little boy) [L]rtr[a}. 


197 
VI. After these 
things Jesus went 


over the sea of Gali- 
ier which is the sea of 
iberias, 2 And a 
great roultitude fol- 
lowed him, because 
they saw his miracles 
which he did on them 
that were diseased. 
3 And Jesus went v 
into & mountain, an 
there he sat with his 
disciples. 4 And the 
passover, a feast of 
the Jews, was nigh, 
5 When Jesus then 
lilted up’ his eyes, and 
saw a great company 
come unto him, he 
saith unto Philip, 
Whence shall we buy 
bread, that these may 
σοὺ 6 And this he 
said to prove him: for 
he himself knew what 
he would do. 7 Philip 
answered him, Two 
hundred pennyworth 
of bread is not suffici- 
ent for them, that 
every one of them may 
take a little. 8 One of 
his disc*vles, Andrew, 
Simon Peter's brother, 
saith unto him, 9 There 
is a lad here, which 
hath five barley loayex 
fad two small -fishes: 
but what are they a- 
mongsomany? 10 And 
Jesus said, Make the 
men sit down, Now 
there was much grass 
in the place. So the 
men sat down, in pum- 
ber about five thou- 
send. 11 And Jesus 
took the loaves; and 
when he had given 
thanks, he distvibuted 
to the disciples, and 
the disciples fo them 
-that were set down; 
and likewise.of the 
fishes as much as they: 
would, 12 When they 
wero filled, he said 
unto his disciples, Ga- 
ther up the fragments 
that remain, that no- 
thing belost, 13 There- 
fore they gathered 
them together, and fill- 
ed twelve baskets with 
the fragments of the 
five barley loaves, 
which remained over 
and above unto them 
that had eaten. 14 Then 





3 — 0 LTTrA. 

Ὁ ἀγοράσωμαον 

9 — αὐτῶν LTTraA. 
h ὃς LTTrAW 


™ οὖν therefore (took) LTTra. 
© — τοῖς μαθηταῖς, οἱ δὲ μαθη- 





198 


those men, when, they 

ad seen the miracle 
that Jesus did, said, 
This is of a truth that 
prophet that should 
come into the world. 
15 When Jesus there- 
fore perceived that 
they would come and 
take him by force, to 
make him a king, he 
departed again into a 
mountain himself a- 
lone, 


16 And when even 
Was now come, his dis- 
ciples went down unto 
the sea, 17 and entered 


into a ship, and went - 


over the sea toward 
Capernaum. And it 


was now dark, and Je- - 


sus was not come to 
them. 18 And the sea 
arose. by reason of a 
great wind that blew. 
19 So when they had 
Towed about five and 
twenty or thirty fur- 
longs,. they see Jesus 
walking on the sea, 
end drawing nigh unto 
the ship: and they were 
afraid. 20 But he saith 
unto them, It isI; be 
not afraid. 21 Then 
they willingly received 
him into the ship: and 
immediately the ship 
was at the land whi- 
ther they went. ᾿ 


22 The day following, 
when the people which 
stood on the other side 
of. the sea saw that 
there was none other 
boat there, save that 
one whereinto his dis- 
ciples were entered and 
that Jesus went not 
with his disciples into 
the boat, but that his 
disciples were gone a- 
way alone; 23 (howbeit 
there came other boats 
from Tiberias nigh un- 
to the place where they 
did eat bread, after 
that the Lord had 
given thanks:) 24 when 
the people therefore 
saw that Jesus was 
not there, neither his 
disciples, they alsé took 
shipping, and came tp 
Capernaum, ‘secking 


“έρχόμενος εἰς TOY κόσμον." 


λέ t , ΄ i] in > x 
“βασιλέα, ᾿ἀνεχώρησεν!" πάλιν εἰς τὸ 


Vi 


ὃ... ἐποίησεν σημεῖον 


JQANNHS. 


Koow. 14 οἱ. οὖν. ἄνθρωποι ἰδόντες 

eaten. The men therefore having seen what “had “done sign 

“ὁ Ἴησους," ἔλεγον, Ὅτι οὗτός ἐστιν ἀληθῶς ὁ προφήτης ὁ 
*Jesus, said, This is truly ‘the prophet who 

Ι 


iscoming into the Jesus therefore knowing that they 
λουσιν ἔρχεσθαι καὶ ἁρπάζειν αὐτόν, ἵνα ποιήσωσιν "αὐτὸν!" 
areabout tocome and seize him, that they may.make . him 
ὄρος αὐτὸς povog.. 
τ ὉΠ ᾶτνν igain (ὁ the mountain himself ‘salons, 
16 Ὡς. δὲ ὀψία ἐγένετο κατέβησαν οἱ. μαθηταὶ αὐτοῦ͵ ἐπὶ 
And when evening it became ὅσεπὶ *down this “disciples, to 
΄ .-. ἡ , > ~ w 
τὴν θάλασσαν, 17 καὶ ἐμβάντες εἰς "τὸ" πλοῖον ἤρχοντο 
the sea, andhaving evtcredinto the ‘ship they were going: 
πέραν τῆς θαλάσδης εἰς Καπερναούμ." “καὶ σκοτία ἤδη» 
over the Sade) oto Capernaum, - And dark already 
ἐγεγόνει," Kat Your ἐληλύθει πρὸς αὐτοὺς ὁ Ἰησοῦς," 18 ἥ.τε 
it had become, snd τόν 7had*come ‘to ‘them ‘Jesus, and the 
θάλασσα ἀνέμου μεγάλου πνξοντος "διηγείρετο." 19 ἐληλα- 
sea bya*wind ‘strong blowing was agitated. Having 
κότες οὖν We" “σταδίους" δεἰκοσιπέντε" ἢ τριάκοντα θεωροῦσιν 
rowed then about “furlongs ‘twenty-five ‘or “thirty they see 
τὸν Ἰησοῦν περιπατοῦντι " ἐπὶ τῆς θαλάσσης, καὶ ἐγγὺς τοῦ 
Jesus walking on = the geA, and near thé 
πλοίου γινόμενον" καὶ ἐφοβηθῆσαν. 20 ὁ. δὲ λέγει αὐτοῖο, 


world. 


Eing, 


ship coming, ‘and thay were frightened. Buthe says  to’them, 
Ἐγώ εἰμι: μὴ-φοβεῖσθε. 21 "Ἤθελον οὖν λαβεῖν αὑτὸν 
Ι 81ὰ [6]: fear not. They were willing then to receive hiin 


εἰς TO πλρῖον, καὶ εὐθέως “τὸ TAOIdY ἐγένετο" ἐπὶ ἱτῆς γῆς" 


into the — ship, and immediately the ship “+ was at the land 

εἰς ἣν ὑπῆγον. 

to which they were going. Σ ‘ 
22 Ty ἐπαύριον ὁ ὄχλος" ὁ ἑστηκὼς πέραν τῆς θα- 


Onthe morrow the crowd which stood: _the-other side of the 

. g ms " a / ” bay τὸ ᾽ ~ > A o 
λάσσης, 8idwy' Ore πλοιάριον ἄλλο οὐκ ἦν ἐκεῖ εἰμὴ EV 
868, having seen that *small“ship other ‘no. was there except one 
hixeivo εἰς ὃ ἐνέβησαν οἱ-.μαθηταὶ αὐτοῦ.! Kai ὅτι οὐ 

that into-which entered his disciples, and that “not 
συνεισῆλθεν τοῖς. μαθηταῖς. αὐτοῦ ὁ ᾿ξησοῦς εἰς τὸ ἱπλοιάριον," 
=went *with “his disciples. . ’ ‘Jesus into the small ship, 
ἀλλὰ μόνοι ol. μαθηταὶ. αὐτοῦ ἀπῆλθον, 23 ἄλλα. "δὲ" Ἰῆλθεν!" 
but alone his disciples went away, (but other Scamne 
™zorapia" ἐκ Τιβεριάδος ἐγγὺς Tov τόπου ὕπου ἔφαγον τὸν 
small *ships from  ‘ibertas near the place where they zte tho 
ἄρτον, εὐχαριστήσαντος τοῦ κυρίου" 24 dre οὖν εἶδεν ὁ 
bread, “having “given *thanks ‘the *Lord;) when therefore*saw "the 
ὄχλος ὅτι ᾿Ιησοῦς οὐκ ἔστιν ἐκεῖ οὐδὲ οἱ. μαθηταὶ αὐτοῦ, ἐνέ- 
“crowd that Jesus ποῦ ‘is there nor his disciples, they 
βησαν "καὶ" αὐτοὶ εἰς τὰ °mdoia" καὶ ἦλθον εἰς ῬΚαπερ- 
‘entercd ‘also #themselves into the ships and came to Cap. r- 





ᾳ — ὁ ᾿Ιησοῦς (read he had done) trra. 
t φεύγει escapes 1. 
χα κατέλαβεν δὲ αὐτοὺς ἡ σκοτία and darkness overtook them T. 
Ξ᾿ Ἰησοῦς πρὸς αὐτούς T. 

9 ἐγένετο τὸ πλοῖον LTTrA. 
μαθηταὶ αὐτοῦ GLTTrA. 

Ὁ — καὶ GLTTrAW. 


{him ]) Lira. 


ships L.. 


τ εἰς τὸν κόσμον ἐρχόμενος τ. 5 — αὐτὸν (read 
* Kadapvaovp LTTrAW. 
: Υ οὕπω not yet LITra. 

Ὁ ὡσεὶ. στάδια τ. etkoor πέντε LTTr. 
Ξ εἶδον SAW LTTrA. 8 -- ἐκεῖνο εἰς ὃ éveByoar οἱ 
k— δὲ but τι [4]. ἴ ἦλθον τ. ™ πλοία 
Ρ Καφαρναούμ. LITrAW, 


¥ — τὸ (read a ship) Trra, 


ἃ διεγείρετο Tra. 
τς τὴν Un 
τ πλοῖον Ship GLTTra. 
© πλοιάρια Small ships LTTra. 


15 Ἰησοῦς οὖν γνοὺς ὅτι μέλ- 


a ee a ee 





ta 

Ss JOHN. 

ναούμ". ζητοῦντες τὸν Ιησοῦν. 25 καὶ εὑρόντες αὐτὸν 

Raum seeking Jesus, And having found him 
πέραν τῆς θαλάσσης, εἶπον αὐτῷ, “PaBBi," πότε ὧδε 


the other side of the sea, Rabbi, when here 
, ᾽ ΄ > ~ ᾿ ~ en ᾽ ‘ 
γέγονας; 20 ᾿Απεκρίθη αὐτοῖς ὁ Incovc καὶ εἶπεν, ᾿Αμὴν 
hast thou como? 2Answered “them Jesus agd = said, Verily 
ἀμὴν λέγω vey, ζητεῖτε pe, οὐχ Gre εἴδετε σημεῖα, ἀλλ᾽ 
verily Isay toyou, Yeseek me, not because ye saw signs, but 


OTe: ἐφάγετε Ex τῶν ἄρτων Kai ἐχοῤτάσθητε. 27 ἐργάζεσθε 
Work 


they said to him, 


because yeate of the loaves and_ were satisfied. 

‘ ‘4 ~ x > , > s - ~ 

ἢ τὴν βρῶσιν τὴν ἀπολλυμένην, ἀλλὰ τὴν βρῶσιν 
οὐ [for] the food which perishes, but [for] the \% food 


THY μένουσαν εἰς ζωὴν αἰώνιον, ἣν ὁ υἱὸς τοῦ ἀνθρώπου 


which abides unto life eternal, which the Son of man 
τὺμῖν δώσει" τοῦτον.γὰρ ὁ “πατὴρ ἐσφράγισεν ὁ θεός. 
to you will give; for him the Father scaled, [even] , God. 


28 Εἶπον οὖν πρὸς αὐτόν, Τί "ποιοῦμεν," ἵνα ἐργαζώμεθα. 
They βοΐ ὑβογθέοσο to him, What ἄοννο, that we may work 
τὰ ἔργα τοῦ θεοῦ; 29 ᾿Απεκρίθη "ὁ" ᾿1ησοῦς καὶ εἶπεν αὐτοῖς, 
the works of God? 2Answered 1Jesus and said tothem, 
Τοῦτό ἐστιν τὸ ἔργον τοῦ θεοῦ, ἵνα “πιστεύσητε! εἰς ὃν 
ἐν is the work of God, that .ye should believe on him whom 
ἀπέστειλεν ἐκεῖνος. 80 Εἶπον οὖν ‘avrp, Ti οὖν ποιεῖς 
"sent tho, They said therefore tohim, What *then *doest 
σὺ σημέϊον, ἵνα ἴδωμεν καὶ πιστεύσωμεν σοι; τί ἐργάζῃ; 
*thou “βίδα, that wemayseeand mayhelicve thee? whatdost thou work? 
~ P ~ , 2 
81 οἱ πατέρες ἡμῶν 'τὸ μάννα ἔφαγον ἐν TH ἐρήμῳ, «καθώς: 


Our fathers the manna ate - in the wilderness, as 
ἐστιν γεγραμμένον, “Aprov é τοῦ οὐρανοῦ ἔδωκεν «ιὐτοῖς 
it is written, Bread out of the heaven hegave them 


φαγεῖν. 82 Elmer οὖν αὐτοὶς ὁ Ἰησοῦς, ᾿Αμὴν ἀμὴν λέγω 
to eat, "Said ‘therefore *ta,*them ‘Jésus, Verily verily I say 
ε» > τ hell τδέδ ho fw, x ” 2 ~ > 
ὑμῖν, Οὐ “Μωσῆς" Ἐδέδωκεν" ὑμῖν τὸν ἄρτον ἐκ τοῦ ovpa- 
ἕο γοι, “Νοῦ ‘Moses *has*given you the bread out of the hea- 
νοῦ" ἀλλ᾽ ὁ-πατήριμου δίδωσιν ὑμῖν τὸν ἄρτον. ἐκ Tov: ob- 
Yen; but my Father gives your the “bread Solit *of "the Shea- 
pavod τὸν ἀληθινόν. 83 ὁ- γὰρ ἄρτος Υ τοῦ θεοῦ ἐστι» ὁ 
ven Δ "true. For the. bread of God is he who 
καταβαίνων ἐκ τοῦ οὐρανοῦ, καὶ ζωὴν didotg τῷ κόσμῳ. 
comes down outof the hearen, and 1189 gives tothe world. 
34 Εἶπον οὖν πρὸς αὐτόν, Κύριε, πάντοτε δὸς ἡμῖν τὸν 
They said therefore te him, Lord, always give tous 
Gprov.rotrey. 88 Eliey δὲ" αὐτοῖς ὁ Ἰησοῦς, ᾿Εγώ εἰμι ὃ 


this bread. "Said ‘and ‘to *them 2Jesus, I‘ am the 
ἄρτος τῆς ζωῆς ὁ ἐρχόμενος πρός ἅμε! οὐ.μὴ ὑπεινάσῃ"" 
bread of.life: he that comes to me inno wise may hunger, 


καὶ ὃ πιστεύων sid ἐμὲ od_p7 “δοψήσῃϊ πώποτε, 86 ἀλλ᾽ 


< 
and hethat belisves on me inno wise maythirst atany time. Bot 
εἶπον ὑμῖν ὅτι Kai ἑωράκατε" με! καὶ οὐ.πιστεύετε. 87 πᾶν 
Isaid toyou that also yehaveseen mo and believe not, All! 
ὃ δίδωσίν por ὁ πατὴρ πρὸς ἐμὲ ἥξει’ καὶ τὸν ἐῤχό- 
that “gives ‘me'the*Father to me epall come, and him that comes 


199 


for Jesus, 25 And when 
they had found him 
οὐ the other side of 
the sea, they said unto 
him, Rabbi, when cam- 
est thou hither? 26 Je- 
sus answered themand 
said, Verily, verily, I 
say unto you, Ye scek 
Mme, not because yesaw 
the miracles, but be- 
cause ye did eut of the 
loaves, and were filled. 
27 Labour not for the 
meat which perisheth, 
but for that meat 
which endureth unto 
everlasting life, which 
the Son of man shall 
give unto you: for him 
hath God the Father 
sealed. 28 Then said 
they unto him, What 
shall we do, that we 
might work the works 
of God? 29 Jesus an- 
swered and said unto 
them, This is the work 
of God, that ye believe 
on him whom he hath 
sent. 30 They éaid 
therefore unto him, 
What sign | shewest 
thou then, that we 
may see, and believe 
thee? what dost thou 
work? 31 Our fathers 
did eat manna in the 
og asit is written, 

@ gave .them bread 
from heaven to eat. 
32 Then Jesus said un- 
to them, Verily, verily, 
I say unto you, Moses 
gave you ‘not that 
bread from heaven; 
but my Father giveth 
you the true hread 
from heaven. 33 For 
the bread of God is he 
which cometh down 
from heaven, and giv- 
eth life unto the world. 
34 Then said they unto 
him, Lord, evermore 
give us this bread. 
35 And Jesus said unto 
them. I am the bread 
of life: he that com- 
eth to me shall never 
hunger ;.and he that 
believeth on me shall 
mever thirst. 36 But I 
said unto you, That'ye 
also have seen me, and 
believa not. 37 All 
that the Father giveth 
me shall come to me; 
and him that cometh 





ᾳ Ῥαββεΐ tT. t δίδωσιν ὑμῖν gives to you Τ. 8 ποιῶμεν Should we do EGLTTrAW. 
t— or. Υ πιστεύητε TTA, πὶ Movojs LYtraw. x ἔδωκεν Gave LTrA.,. Σ τ ὃτ. 
* οὖν therefore τ; — δὲ [L]tra. 5 ἐμὲ TTrA. ὃ πεινάσει Shall hunger L. © διψήσει 


shall thirst nrrra. 


4 — μα [1]. 


200 


to me 1 will in-no wise 
cast out. 38 For 
came down from hea- 
ven, not to do mine 
own will, but the will 
of him that sent fne. 
39 And this is the Fa- 
ther’s will which hath 
sent me, that of all 
which he hath given 
me I should lose no- 
thing, but should raise 
it up again at the last 
day. 40 And ‘this is 
the will of him that 
sent me, that every 
one which seeth the 
Son, and believeth on 
him, may have ever- 
lasting life: and I 
will raise him up at 
the last day 41 The 
Jews then murmured 
at him, because he 
said, 1 am the bread 
which came down from 
heaven. 42 And they 
said, Is not, this Jesus, 
the’ son of Joseph, 
whose father and mo- 
ther we know ? how is 
it then that he saith, 
I came down from 
heaven ? 43 Jesus there- 
fore wnswered and said 
unto them, Murmur 
not among yourselves. 
44 No man can come 
to me, except the Fa- 
ther which hath sent 
me draw him: and I 
will raise him up at 
the last day 45 It is 
written in the pro- 
phets, And they shail 
be all taught of God. 
Every man therefore 
that bath heard, and 
hath learned of the 
Father, cometh unto 
me. 46 Not that any 
toan bath seen the Fa- 
ther, save he which is 
of God, he hath seen 
the Father. 47 Verily, 
verily, 1 say unto you, 
He that believeth on 
me hath everlasting 
life. 48 I δὰ that 
bread of life. 49 Your 
Fathers did eat manna 
in the wilderness, and 
are dead. 50 Thi’ is 
the bread which com- 
eth down from hea- 
ven, that 2 man may 


IQANNHSE VI. 

© μενον πρός Spe" ob-un ἐκβάλω ἔξω". 88 ὅτι καταβέβηκα 
to mé notatall willI cast out, . For I have come down 

fe" τοῦ οὐρανοῦ, ody ἵνα Sow" τὸ θέλημα τὸ ἐμόν, ἀλλὰ 
outof the heaven, not that Ishoulddo “will my, but j 
TO θέλημα τοῦ πέμψαντός pe. 39 τοῦτο.δέ ἐστιν τὸ 
the will οὗ him who, sent me, And this is thq 


θέλημα τοῦ. πέμψαντός με "πατρύς,! ἵνα πᾶν ὃ δέδωκέν | 
will ofthe *who*sent ‘me ‘Father, that [08] all that he has given 
μοι, μὴ. ἀπολέσω ἐξ αὐτοῦ, ἀλλὰ ἀναστήσω αὐτὸ iv! 
me, I should not lose [any] of iv: but shouldraiseup it in 
κῶν Ὁ r ron A Δ ~ kM 2 4 ΄ 1 ~ ᾿ 
τῇ ἐσχάτῃ ἡμέρῳ: 40 τοῦτο."δὲὶ ἐστιν τὸ θέλημα ἱτοῦ 
the last day. And this is the will of him who 
πέμψαντός με," ἵνα πᾶς ὁ θεωρῶν τὸν υἱὸν καὶ πιστεύων 
“sent me, thateveryone who  sces the Son and believes 
εἰς αὐτόν, ἔχῃ ζωὴν αἰώνιον, καὶ ἀναστήσω. αὐτὸν Ἰὰἐγὼν 
on him, shouldhave life eternal; and *will*raise*up Shim ay 
“rq ἐσχάτῃ ἡμέρᾳ. 41 Ἔγόγγυζον οὖν οἱ ᾿ΙἸουδαῖοι περὶ 
atthe last day. Were murmuring therefore the Jews about 
αὐτοῦ, ὅτι εἶπεν, ᾿Εγώ git ὁ ἄρτος ὁ καταβὰς ἐκ τοῦ 
him, because he said, I am the bread which came down outof the 
οὐρανοῦ. 42 καὶ ἔλεγον, “Οὐχ' οὗτός ἐστιν ᾿Ιησοῦς ὁ υἱὸς 
heaven. And were saying, Is not this Jesus the ‘Son 
Ἰωσήφ, οὗ ἡμεῖς ὀΐδαμεν τὸν πατέρα Kai τὴν μητέρα ; 
of Joseph, of whom we know the father and the mother? | 
y Py! XE Qn Ve 2 pas ~ ͵ a 
πῶς Poty" λέγει “οὗτος," Ὅτι ἐκ Tov οὐρανοῦ καταβεβηκα; 
how therefore says he, Cutoftbe heaven I have come down? 
43 ᾿Απεκρίθη τοὖν" 80" Ἰησοῦς καὶ εἶπεν αὐτοῖς; Mij-yoyyvdere 
SAnswered *therefore 1Jesus and said tothem, Murmur not 
‘ner! ἀλλήλων. 44 οὐδεὶς δύναται ἐλθεῖν πρός με" ἐὰν. μὴ 
with one another. Noone isable tocome to me uniegs 
ὁ πατὴρ ὁ πέμψας pe ἑλκύσῃ αὐτόν, “καὶ ἐγὼ" ἀναστησωώ 
the Father who seat me draw him, and I will raise up 
αὐτὸν * τῇ ἐσχάτῃ ἡμέρᾳ. 45 ἔστιν γεγραμμένον» ἐν τοῖς προ- 
him atthe last day. It is written in the pro- 


΄ . » ΄ ν᾿ a ~ ~ 
φήταις, Kai ἔσονται πάντες διδακτοὶ ὑτοῦ" θεοῦ. Πᾶς 
phets, ‘ And they shall be all taught of God. Everyone 


4 " 
μαθών, ἔρχεται 


τοὺν" ὁ ἀκούσας παρὰ τοῦ πατρὸς el 
has learnt, comes 


thérefore that has heard from the Father an 
πρός “ue 40 οὐχ Ore τὸν πατέρα ὕτίς ἑώρακεν," εἰμὴ ὁ 
®Father ‘anyone “has ‘seen, except he who 


to’ mes not that *the 
See ~ ~ > ΄ . , 5 
ὧν παρὰ τοῦ θεοῦ, οὗτος ἑώρακεν τὸν “πατέρα." 47 ἀμὴν 
is from _ Goda, he has seen the Father, Verily 
ἀμὴν λέγω ὑμῖν, ὁ πιστεύων “εἰς ἐμὲ" ἔχει ζωὴν αἰώνιον. 
verily Isuy toyou, Hethat believes on me has __iife eternal, , 


48 ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς. 49 οἱ.πατέρες.υμῶν ἔφαγον 
i am the bread of life. Your Fathers ate 


ei} ΄ 2 Cie da {I aed ee) Ἢ zs ᾽ ‘ 
TO μάννα ἐν τῇ ἐρήμῳ," καὶ ἀπέθανον" 50 οὗτός ἐστιν ὁ 


the’ manna in the descrt, and died. This is the 
ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων, iva τις ἐξ αὐτοῦ 
bread which out of heaven comes down, that anyone of it 





6 ἐμὲ τ΄. 
GLTTra Ww 
my father LTTra. 


ᾳ — οὗτος (read λέγει Says he) [L]Tra. 
» κἀγὼ LITA. 
® ἐμέ TTrW 


Υ ἐμὲ Tra. 
GLTTrA. 


ἀπὸ from LTTrA. 
— ἐν (read at the) Tra. 


& ποιήσω T. h — tratpés (read of him who sent) 
k γάρ for (this) GLTTraw. l χοῦ πατρός μου of 


. ™ [ἐγὼ] L. Ὁ + ἐν in (the) LT. ο Οὐχὶ Tr. P νῦν NOW TTra. 
® — οὖν G[L]TTraw. ® — 6 TTr. " μετὰ Tr 
x + ἐν in (the) GLTTraw. ¥ — τοῦ GLTTrAW 2 — οὖν 


Ὁ ἑώρακέν τις LTTrAW. © θεόν God 7. 4 — εἰς ἐμέ TLTra]. 


9 ἐν TH ἐρήμῳ τὸ μάννα LTTrA. 














JOHN. 
? 5 » « x apt 
εἰμι ὁ ἄρτος ὁ ζῶν, ᾿ ὃ 
am the *bread ‘living, which 
> ~ > ~ , . 2. 5. ά f2 , 
ἐκ τοῦ οὐρανοῦ καταβάς" ἐάν τις φάγῃ ἐς τούτου 
outof tho heaven. camedown: if anyone shall have eaten of this 
τοῦ ἄρτου ζήσεται! εἰς. τὸν αἰῶνα. καὶ ὁ ἄρτος δὲ ὃν ἐγὼ 
bread he shall live for ever; andthe bread also which I 
δώσω, δὴ σάρξ μου ἐστίν, δὴν ἐγὼ δώσω! ὑπὲρ τῆς- τοῦ 
will give, my flesh is, which will give for the of *the 
κόσμου ζωῆς." 52’Euayovro οὖν ‘mpoc ἀλλήλους οἱ ‘Iov- 


VI. . 
φάγῃ καὶ μὴ ἀποθάνῃ. 61 ey 


may eat and not dio, 


*world ‘life, Were contending therefére with one another the Jews 

Oaiot," λέγοντες, Πῶς δύναται "οὗτος ἡμῖν" δοῦναι τὴν 
saying, How is able *he ‘us  *to‘*give 

σάρκα! φαγεῖν; 53 Elev οὖν αὐτοῖς o*Igootc, ᾿Αμὴν 


Tflcsh. [18] ἴο eat? *Said *therefore *to °them ‘Jesus, Verily 


ἀμὴν λέγω ὑμῖν, ἐὰν. μὴ ἄγητε τὴν σάρκα τοῦ υἱοῦ 
verily ' Isay toyou, Unless yeshallhaveecaten tho flesh of the Son 
τοῦ ἀνθρώπου καὶ πίητε ἀὐτοῦ τὸ αἵμα, οὐκ. ἔχετε ζωὴν 
ofman =-and shallhavedrunk Ais blood, ye have not life 
ἐν: ἑαυτοῖς. 54 ὁ τρώγων μοὺ τὴν σάρκα, Kai πίνων poy 
in yourselves. Hethat eats my flesh, and drinks my 
τὸ αἷμα, ἔχει ζωὴν αἰώνιον, ™cai ἐγὠ" ἀναστήσω αὐτὸν " τῇ 
-blood, has life eternal, and 17 willraiseup him _ in the 
ἐσχάτῃ ἡμέρᾳ" 55 ἡ.γὰρ.σάρξ μου ἀληθῶς" ἐστιν βρῶσις, καὶ 
ἰαϑῦ . day; .for my flesh truly is food, and 
τὸ αἴμά.μου οἀχηθῶς" ἐστιν πόσις. 56 ὁ τρώγων μου τὴν 
, my blood truly: fo 18 drink, Hethat cats- τ 
σάρκα καὶ πίνων pov τὸ αἷμα, ἐν ἐμοὶ μένει, κἀγὼ ἐν αὐτῷ. 
flesh and drinks my blood, in mo abides, andi in him, 
δὴ καθὼς ἀπέστειλέν pe ὁ ζῶν πατήρ, κἀγὼ ζῶ διὰ 
As: “pent ‘mo 'thée “living “Father, andI live because of 
τὸν πατέρα" καὶ ὁ τρώγων με, κἀκεῖνος Ῥζήσεται) Ov 
she Father, alsobe that eats me, healso shall live because.of 
ἐμέ. 58 οὗτός ἐστιν ὁ ἄρτος ὁ “ἐκ τοῦ" οὐρανοῦ καταβάς" 
me, This is the bread which out of the heaven came down. 
ἦν » « ͵ rial beh y Ι i ἀπεθ 
ob καθὼς ἔφαγον οἱ πατέρες Spay" “τὸ μάννα," καὶ ἀπεθα- 
Not as Sate ‘the *fathers -*of*you the manna, and died: 
νον" ὁ τρώγων τοῦτον τὸν ἄρτον 'ζήσεται" εἰς. τὸν αἰῶνα. 
hothat eats this bread shall live for ever. 
~ " = ¥ 
59 Ταῦτα εἶπεν ἐν συναγωγῇ. διδάσκων ἔν "Καπερναούμ." 
These things he sdidin [ὉΠ6] synagogue teaching in Capernaum, 
. 60 Πολλοὲ οὖν ἀκούσαντες tk τῶν. μαθητῶν αὐτοῦ εἶπον»; 
Many therefore *having Sheard ‘of his “disciples said, 
Σκληρός ἐστιν οὗτος ὁ λόγος." τίς δύναται αὐτοῦ ἀκούειν! 
Hard is - this word; who isable it 
61 Εἰδὼς δὲ ὁ ᾿Ιησοῦς ἐν ἑαυτῷ ὅτι γογγύζουσιν περὶ 
*Knowing ‘but *Jesus in himself that murmur *concerning 
τοὕτου οἱ. μαθηταὶ αὐτοῦ "εἶπεν αὐτοῖς, Τοῦτο ὑμᾶς σκανθας 
Sthis this “disciples said tothem, This you ‘does *of- 
λίζει; 62 ἐὰν οὖν θεωρῆτε, τὸν υἱὸν τοῦ ἀνθρώπου ἀνα: 
fend? ἢ If then yeshould see the Son of man ascend- 
Baivovra ὕπου ἦν rb.mpdorepov; 63 τὸ πνεῦμά ἐστιν τὸ 
ing up where he was ° before? The - Spirit itis which 


wtohéar? 


201 


‘eat thereof, anu suo 


die. 51 I am the liv- 
ing bread which came 
down from heaven: 
if any .man eat of 
this bread, he ehall 
live for ever: and the 
bread that I will give 
ig my flesh, which I 
will give for the lifa 
of the world., 52 Tho 
Jows therefore strove 
among’ themselves, 
saying, How can this 
man give us'his flesh 
to eat? 53 Then Jesus 
qaid unto them, Verily, 
verily, I say unto you, 
Except ye eat the flesh 
of the Son of man, 
and drink his blood, 
δ bave no life in you. 
ὡς Whoso eateth my 
fiesh, and drinketh my 
blood, hath eternal 
life; and I will raise 
him up at the last day. 
55 For my flesh js meat 
indeed, and my blood 
is drink indeed. 56 He 
that eateth my flesh, 
and drinketh myblood, 
dwelleth in me, and I 
inhim, 57 As the liv- 
ing Father hath sent 
me, and I live by the 
Father: so he that eat- 
eth me, even he shall 
live by me, 58 This 
is that bread which 
came down from hea- 
ven: not as your fa- 
thers did eat manna, 
and ere dead: he that 
eateth of this bread 
shall live for. ever. 
59 These things said 
he in the synagogue, 
as he taught in Caper- 
naura, 60 Many there- 
fore of his disciples, 
when they had heard 
this, said, This is an 
hard saying; who can 
hear it? 61 When J esus 
knew in hirnself that 
his disciples murmur- 
ed at it, he said untae 
them, Doth this offend 
you? 62 What and if 
ye shall see the Son 
of msn ascend up 
where he was b-fore ? 
63 It is the spirit thes 





£ ἐκ τοῦ ἐμοῦ ἄρτου, ζήσει of nry bread, he shall live Ὁ. 
σάρξ μου ἑστίν τ... b — ἣν ἐγὼ δώσω LITrA. 
οὗτος tT. 1 & αὐτοῦ his'L. τὰ κἀγὼ LTTrA. 
Ῥ ζήσει LITrA. 4 ἐξ vut of τττγα. 
ΦΊΓΑ ’ Καφαρναούω LITrAW. 


a + [éy] L. 
, '—Upe@v LTTrA. 
¥ ὁ λόγος οὗτος LTTrA. 


Ε ὑπὲρ τῆς τοῦ κόσμου ζωῆς, ἡ 
i οἱ Ἰουδαῖοι πρὸς ἀλλήλους L. 
© ἀληθής (18) true LTTrA. 
8 — τὸ μάννα GTTrA. 


κ ἡμῖν 


τ ζήσει 


202 


quickeneth; the’ flesh 
profiteth nothing: the 
words that I speak 
unto you, they are 
spirit,and they are life. 
61 But there are some 
of you that ‘believe 
not.. For Jesus, knew 
from the beginning 
who they .were that 
believed not, and who 
should betray him. 
65 And he snid, There- 
fore said I unto you, 
that no man can come 


unto me, except it were’ 


iven unto him of my 

ather. 66 From that 
time many of his dis- 
ciples went back, and 
wilked nq more with 
him, 67 Then said Je- 
sus unto the twelve, 
Will ye also go awny ? 
68 Then Simon Peter 
answered him, Lord, 
to whom shall we go? 
thou hast the words of 
eternal life. 69 And 
we believe and are snre 
that thou art that 
Christ, the Son of the 
living God. 70 Jesus 
answered them, Have 
not I chosen you 
twelve, and one of you 
is a devil? 71 He 
spake of Judas Isca- 
riot the son of Simon: 
for he it was that 
should betray him, 
being one of thetwelve, 


VII. After these 
things Jesus walked in 
Galilee: for he would 
not walk in Jewry, 
because the Jews 
sought to kill him. 
2 Now the Jews’ feast 
of tabernacles was at 
hand. 3 His brethren 
therefore said unto 
him, Depart hence, 
and go into Judea, 
that thy disciples also 
may see the works 
that thou doest. 4 For 
there is nd man that 
doeth any thing in 86- 
cret, and he himself 
seeketh to be known 
openly. If thou do 
these things, shew thy- 


τ λελάληκα have spoken LTTraw. 
Ὁ + οὖν therefore τ. 


LTTrA. 
ε-- οὗν GLTTrA. 


καριώτον (read son of Simon Iscariote) LTTra. 
1 — ὧν Lira. 
© θεωρησουσιν shall see TTra. 


iiind. 


IDAN NES, Vi, Vii 
ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ. οὐδεν τὰ ῥήματα ἃ oye 
quickens, the flesh profits « nothing; the words which 
“aro ὑμῖν. πνεῦμά ἐστιν καὶ ζωή ἐστιν. 64 YaXd'! εἰσὶν 
speak: to you, spirit are and life are; but there are 
ἐξ ὑμῶν τινες ot οὐ.πιστεύουσιν. pores ἐξ ἀρχῆ 
or *knew *from [*the] Sbeginning 


of you some who believe not. 
ὁ Ἰησοῦς τίνες εἰσὶν οἱ μὴ.πιστεύιντες, Kai τίς ἐστιν ὁ 
Jesus who they are who believe not, “and who is+ he who 


παραδώσων. αὐτόν. 
shalldeliverup him, -- 


Ore οὐδεὶς δύναται 


65 καὶ ἔλεγεν, Διὰ. τοῦτο εἴρηκα ὑμῖν, 
And hesaid, Therefore have I said to you, 


ἐλθεῖν πρός “pe! ἐὰν. μὴ ἢ δεδομένον 


that noone ‘isable tocome to me unless itbe given 
αὐτῷ ἐκ τοῦ.πατρός μου." 66 Ἔκ τούτουῦϑ πολλοὶ © 
to him from my Father. From “that [time] many 


ἀἀπῆλθον τῶν. μαθητῶν αὐτοῦ" εἰς τὰ. ὀπίσω, καὶ οὐκέτι μετ᾽ 
4went ‘away of 7his “disciples ; back, + and nomore with 
αὐτοῦ περιεπάτουν. 67 εἶπεν οὖν ὁ Ἰησοῦς τοῖς δώδεκα, 


him walked. 2Said “therefore ‘Jesus tothe twelve, 
Μὴ καὶ ὑμεῖς θέλετε ὑπάγειν : 68 ᾿Απεκρίθη copy" αὐτῷ 
%Also “ye ‘are *wishing to go away ? *Answered “therefore Shim 


Σίμων Πέτρος, Κύριε, πρὸς τίνα ἀπελευσόμεθα ; ῥήματα ζωῆς 
‘Simon Peter, Lord, to whom _ shall we go? words of life 
αἰωνίου, exec’ 69 καὶ ἡμεῖς πεπιστεύκαμεν Kai ἐγνώκαμεν 
eternal thou hast; and we have believed and have known 
dre σὺ εἶ [ὁ χριστὸς ὁ υἱὸς" τοῦ θεοῦ “τοῦ ζῶντος." 70’ Απε- 
that thou art the Christ the Son of “God ‘the “living. An- 
κρίθη αὐτοῖς ὁ ᾿Τησοῦς, Οὐκ ἐγὼ ὑμᾶς τοὺς δώδεκα ἐξελεξάμην, 
swered them Jesus, *Not “I ‘you ‘the “twelve ‘did *choose, 


‘kai ἐξ ὑμῶν εἷς διάβολόἑς ἐστιν; 71 Ἐλεγεν.δὲ τὸν ᾿Ιούδαν 


and of you one ἃ devil is? But he spoke of Judas 
Σίμωνος — “Ioxagwwrnv'" οὗτος. γὰρ ἤμελλεν" Καὐτὸν mapa- 
Simon’s [son], Iscariote, or he was about him to de- 


διδόναι," εἷς Ἰὼν" ἐκ τῶν δώδεκα. 
liver up, Ζζ0π6 *being of ὑπο twelve. 
7 ™Kai' "περιεπάτει ὁ Ἰησοῦς pera ταῦτα! ἐν ry Γαλι- 


And ?was *walking Jesus after these things in Guli- 
λαίᾳ' οὐ yao ἤθελεν. ἐν τῇ Ἰουδαίᾳ περιπατεῖν, ὅτι 
lee, *not ‘for *he *did desire in Juda to walk, because 


? ΄ ? A CJ: ~ >? ~ 7 κ᾿ ᾽ ‘ c 
ἐζήτουν αὐτὸν ot ᾿Ιουδαῖοι ἀποκτεῖναι. 2°Hy.dé ἐγγὺς ἡ 
Swere *sceking Shim ‘the “9 νν8 to kill. Now was near the 


ἑορτὴ THY ᾿Ιουδαίων ἡ σκηνοπηγία. 8 εἶπον οὖν πρὸς αὐτὸν 
feast of the Jews, the tabernacles. “Said *therefore °to ‘him 
οἱ. ἀδελφοὶ αὐτοῦ, Μετάβηθι ἐντεῦθεν, καὶ ὕπαγε εἰς τὴν loy- 
*his *brethren, Remove hence, and go into Ju- 
daiay, ἵνα καὶ οἱ. μαθηταί. σον. ὁθεωρήσωσιν" Praipya.cou" ἃ 








ἄεθϑδ, that also thy disciples may see thy works which 
ποιεῖς" 4 οὐδεὶς. γὰρ “ἐν κρυπτῷ τι" ποιεῖ, Kai ζητεῖ 
thou doest ; for no one 10 secret anything does, and_ seeks 
> 3 « ΄ “-““ρΡ , ~ ~ , 
ταὐτὸς" ἐν παῤῥησίᾳ εἶναι. εἰ ταῦτα ποιεῖς, φαᾳνέρωσον 
himself “in *public *to*be. If these things thou doest, manifest 
Υ ἀλλὰ Trw. :ἐμὲτ. 5 -- μου (read the Father) 


ς + ἐκ [{]ττ[Α]. ἀ τῶν μαθητων αὐτοῦ ἀπῆλθον ΕΤΤΤΑ. 
f 4 ἅγιος the holy [one] GLrTra. Ε — τοῦ ζῶντος GLTTrA Β Ἶσ- 
1 ἔμελλεν ΓῬΤΙΑ. κ παραδιδόναι αὐτόν 
0 μετὰ ταυὅτα περιεπάτει ὃ ([ὁ] Tr) ᾿Ιησοὺς LTTrAW. 
4 τι εν κρυπτῷ Li'l: A. τ αὐτὸ it L. 


τὸ --καὶ T. 
P gov Ta epya 1.. 








Ψ 
Ἷ 
a 
ξ 
A 
) 
| 
P 
συ, 
δ. 


im 


VII. JOHN. 


σεαυτὸν τῳ κόσμῳ. 5 Οὐδὲ. γὰρ οἱ. ἀδελφοὶ αὐτοῦ ἐπίστευον 
thyself. tothe . world. For neither *his *brethren tbelieved 


εἰς αὐτόν. 6 Λέγει "ρὗν" αὐτοῖς ὁ Ἰησοῦς, Ὁ καιρὸς ὁ ἐμὸς 


on him, 3Says *therefore *to*them 17 eae Time “my 
οὕπω πάρεστιν' ὁ. δὲ καιρὸς ὁ ὑμέτερος πάντοτέ ἐστιν ἕτοιμος. 
not pee is come, but “time tyour always is ready. 


᾿ ν ‘ ~ uo >? ‘ 
ἐμὲ. δὲ μισεῖ, OTL ἐγὼ 


7 οὐ-δύναται ὁ κόσμος “μισεῖν ὑμᾶς". 
but me it hates, because I 


%Is*unable ‘the *world tohate - you, 


ern περὶ αὐτοῦ, ὅτι τὰ ἔργα αὐτοῦ πονηρά ἐστιν. 
ear witness concerning it, . that the works of it evil are. 
8 pee ἀνάβητε εἰς τὴν. ἑορτὴν “ταύτην"" ἐγὼ "οὔπω" ἀνα- 

g0 yeup, to this ae ; 1: not yet am 
βαίνω εἰς τὴν. ἑορτὴν ταύτην, Ore ὁ “καιρὸς ὁ ἐμὸς" -οὔπῳ' 
geing up to: this feast, _ for *time my not yet 
πεπλήρωται. 9 Tatra*d εἰπὼν Yavroic' “ἔμεινεν ἐν τῇ 
has been fulfilled, And these things havingsaid tothem he abode in 


Γαλιλαίᾳ. 10 Ὡς δὲ 


ἀνέβησαν οἱ. ἀδελφοὶ αὐτοῦ τότε καὶ 


Galilee. ‘But when were gone ay his brethren then also 
αὐτὸς ἀνέβη εἰς τὴν éoorny," οὐ φανερῶς, "άλλ᾽" wc" ἐν 
he went up to the feast, not openly, but as in 
κρυπτῷ. 11 Oi οὖν Ἰουδαῖοι ἐζήτουν αὐτὸν ἐν τῇ ἑορτῇ, 
secret. The *therefore ‘Jews wereseeking him at the feast, 
καὶ ἔλεγον, “Ποῦ ἐστιν ἐκεῖνος; 12 Kai γογγυσμὸς “πολὺς 
and said, ὕὔμοθ is he? And ‘*niurmuring ‘much 
περὶ αὐτοῦ ἦν! ἐν Yroic ὄχλοις." οἱ. μὲν ἔλεγον, 
concerning him there was among the crowds. Some sald, . 


‘Ort ἀγαθός ἐστιν" ἄλλοι. “δὲ! ἔλεγον, Ob" ἀλλὰ πλανᾷ τὸν 


“Good ‘+the*is; but others said, +» No; but he deceives the 
ὄχλον. 13 Οὐδεὶς μέντοι παῤῥησίᾳ ἐλάλει περὶ αὐτοῦ, 
crowd, Noone however publicly spoke concerning him, 

διὰ τὸν φόβον τῶν ᾿Τουδαίων. 
because of the Ly ofthe Jews 
“14 "᾿Ηδη.δὲ τῆς ἑορτῆς μεσούσης ἀνέβη [ὁ" Ιησους 
But now ‘of*the 7feast [110] *being *the *middle went up Jesus 


ot Ἰουδαῖοι 


εἰς. τὸ ἱερόν, καὶ ἐδίδασκεν. 15 Bxai ἐθαύμαζον" 
*Jews 


into the temple, and was teaching: and *were *wondering ‘the 


λέγοντες, Πῶς οὗτος γράμματα οἶδεν, μὴ μεμαθηκώς; 


saying, How - #this te *letters news: τ having learned ? 
16 ᾿Απεκρίθη αὐτοῖς ἰὸ". Ἰησοῦς καὶ εἶπεν, Ἢ ἐμὴ. διδαχή οὐκ 
2 Answered Sthem ‘Jesus and = said, My teaching “not 


ἔστιν ἐπῆρ" ἀλλὰ τοῦ πέμψαντός pe’ 17 ἐάν' τις θέλῃ τὸ 


148 mine, ‘but his who sent me. If anyone desire 


θέλημα. αὐτοῦ ποιεῖν, γνώσεται περὶ τῆς διδαχῆς πότερον 
‘his will to EERE he shall cagA concerning the teaching whether 


ἐκ τοῦ" θεοῦ. ἐστιν, ἢ aye ἀπ᾽ ἐμαυτοῦ λαλῶ. 18 ὁ. a 
from God " itis, from ἢ πα, speak. He that from 
ἑαυτοῦ λαλῶν, ie Nien ΣῊ δίαν ζητεῖ; ὁ δὲ ζητῶν τὴν 


his own glory seeks; but hethat secks the 


πέμψαντος αὐτόν, οὗτος ἀληθής ἐστιν, καὶ 
sent « him,: he true is, and 


himself speaks, 


δόξαν τοῦ. 
glory of him that 


ἀδικία. ἐν αὐτῷ οὐκ.ἔστιν. 19.00 ᾿Μωσῆς" πιδέδωκεν" 
unrighteousness = him is not. 2Not  *Moses ‘has given 





5 — οὖν τ. — ταύτην (read the feast) LITiaw. ἡ οὐκ not GrTra, 
LTTrA. x -- δὲ and GiTr. “ αὐτὸς he (abode) Τ. - 
ἀνέβη LITA. ἃ ἀλλὰ LTrA. 1 58.- ὡς τ. ὁ περὶ αὐτοῦ ἦν πολὺς 1Χ1τὰ ; 
πολὺς T. «τῷ 6xAwthecrowdT. | ¢—ééand ΑΤΥ. f— δ ΤΤΙΑ. 


wete wondering therefore Lttraw, ἃ + οὖν therefore LTTrAW. 
1 Μωσῆς Litraw.’ ™ ἔδωκεν gave LTra, 


‘self to . the 


1—o Tr, 


203 


world... 
5 For ueither did his 
brethren believe’ in 
him. 6 Then Jesus 
suid unto them, My 
time is not yet come: 
but your time is alway 
ready. -7 The world 
cannot hate you; but 
me it hateth, because 
I testify of it, that the 
works thereof are evil. 
8Go ye up unto this 
feast: I go not up yet 
unto this feast; formy 
time is not yet full 
come, 9 When he had 
said these words unto 
them he abode still in 
Galilee, 10 But whep 
his brethren were gone 
up, then went he also” 
up unto the feast, not 


‘openly, but as it were 


in secret, 11 Then the 
Jews sought him at 
the feast, and said, 
Where ishe? 12 And 
there was much mur- 
muring among the 
peopleconcerning him: 
for some said, He isa 
good man: others said, 
Nay; but he deceiveth 
the people. 13 How- 
beit no man_ spake 
openly of ‘him for fear 
of the Jews, 


14 Now nbout the 
midst of the feazt Je- 
sus went up into the 
temple, and taught, 
15 And the Jews mar- 
‘velled, saying, How 
knoweth this man let- 
ters, having never 
learned ? 16 Jesus an- 
swered them, and said, 
My doctrine is not 
mine, but his that sent 
me. 17 If any man 
will do his will, he 
shall know of the doc- 


” trine, whether it bé of 


God,or whether J speak 
of myself. 18 He that 
speaketh: of himself 
seeketh his own glory: 
but he that seeketh 
his glory that sent 
him, the same is true, 
and no vurightcous- 
ness is in him,- 19 Did 
not Moses give you the 


δὴ ἐμὸς καιρὸς 


= εἰς τὴν ἑορτήν, τότε καὶ αὐτὸς 


ν περὶ αὐτοῦ 
8 ἐθαύμαζον οὖν 
k — τοῦ T, 


204 


law, and yet none of: 


you keepeth the law? 
Why go ye about to 
killme? 20 The peo- 
ple answered and said, 
Thou hast a devil: 
who goethabout to kill 
thee? 21 Jesus an- 
swered and said unto 
them, I have done one 
work, and ye all mar- 
ee 22 Moses theres 
fore ere unto you 
circunicision; (not be- 
cause .it is of Moses, 
but of the. fathers 3 
and ye on the sabbath 
day,circumcise a man, 
23 If a man on the 
sabbath day receive 
circumcision, that the 
Jaw of: Moses should 
not be broken ; are ye 
angry at me, because I 
have made amanevery 
whit whole on the 
sabbath day ? 24 Judge 
not according to the 
appearance, but judge 
righteous judgment. 
25 Then said some ‘of 
them of Jerusalem, Is 
not this he, whom they 
seck to kill? 26 But, 
lo, he speaketh boldly, 
and they say nothing 
unto -him. Do the 
rulers know indeed 
that this is the very 
Christ? 27 Howbeit 
we know this man 
whence heis: but when 
Christ cometh, no man 
knoweth whencehe is. 
28 Then cried Jesus in 
the temple as 
taught, saying, Yo 
both know me, and ye 
know whence Τ' am: 
and Iam not come of 
xoyself, but he ‘that 
sent me is true, whom 
ye know not. 29 But 
I know him: for lam 
from him, and he hath 
sent me, 30 ‘Then they 
sought to take him: 
but no man laid hands 
on him, because his 
hour was not yet come. 
31 And many of the 
people believed on him, 
and said, When Christ 
cometh, will he do 
more wiracles than 
these which this man 


he’ 


TQANNH &. Vil. 


ὑμῖν τὸν νόμον, καὶ οὐδεὶς ἐξ μων ποιεῖ τὸν νόμον ; ri 
you the law, and noone of you jiggle the law? Why 


μὲ ζητεῖτε ἀποκτεῖναι; 20° ᾿Απεκρίθη. ὁ ὄχλος "καὶ εἶπεν," 
me do ye seek to kill? SAnswered *the*crowd and said; 


Δαιμόνιον ἔχεις" τίς σε ζητεῖ ἀποκτεῖναι; 91 ᾿᾽Απεκὶ ρίθη 
Ademon thou hast; who thee setae to kill? Aneel 


°6""Inoove καὶ εἶπεν αὐτοῖς, Ev ἔργον ἐποίησα, καὶ πάντες 
Jesus and said tothem, One work I did and “all 


Ῥθαυμάξετε. 22 διὰ τοῦτο! «Μωσῆς" δέδωκεν ὑμῖν τὴν περι- 


ye wonder, Therefore Moses has BER ‘you circum- 
τομήν, οὐχ ὅτι ἐκς ποῦ Μωσέως" ἐστιν, ἀλλ’ ἐκ τῶν πατέρων" 
eixicn, "not. that of Moses it is, “put of the Τβέβεῖεν 


καὶ ἐν" σαββάτῳ περιτέμνετε ἄνθρωπον. 23 εἰ περιτομὴν 

and on. sabbath “ye circumcise aman ΄- If “circumcision 

λαμβάνει ἄνθρωπος ἐν σαββάτῳ ἵνα μὴλυθῃ ὁ νόμος" 
*receives” 4a?man- on. sabbath, that may not be broken the law 


ὅτι ὅλον ἄνθρωπον ὑ ὑγιῆ ἐποίησα 


τη ὡσέως," ἐμοὶ χολᾶτε 
2a%man ‘sound I made 


of Moses, .with me areyeangry because entirely 
ἐν σαββάτῳ’ 24 μὴ.κρίνετε. Kar ὄψιν, ἀλλὰ τὴν δικαίαν 


on, sabbath? ~ Judge not according to sight, put righteous 
v4 νυ , Π] » in w' 

κρίσιν Y«ptvare." 25. EXeyoy οὖν τινες ἐκ τῶν ὙἼεροσο- 

judgment judge. 7Said’ Stherefore ‘some “of those “οἱ *Jeru- 


λυμιτῶν," Οὐχ.οὗτός ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι: 26 καὶ 
salem, Is not thishe ‘whom they seek to, kill? and 


ἴδε, παῤῥησίᾳ λαλεῖ, καὶ οὐδὲν αὐτῷ λέγουσιν. μήποτε 
lo, ῬΌΡΠΟΙΥ he speaks, -ahd nothing to him they say. 


ἀληθῶς ἔγνωσαν . οἱ ἄρχοντες, ὅτι οὗτός 
*Truly ~*have ®recognized those το rule - that. this 


Σἀληθῶς! 6 χριστός; 27 ἀλλὰ τοῦτον οἴδαμεν πόθεν ἐστίν" 


ἐστιν 


is 


-truly the Christ? : But thisond weknow whence heis, . 
b.d&xpisrog bray γἔρχηται," οὐδεὶς. γινώσκει πόθεν ἐστίν. 
But the Christ, whenever’ he may COHLE) noone knows whence. heis. 


28 ΄ Εκραξἕξεν οὖν. iv τῷ ἱερῷ διδάσκων ὁ ᾿Ιησοῦς καὶ λέγων," 
Ἐπ ?therefore *in *the *temple ΕΒ ΟΒΊΜΕ, 4Jesus and saying, 


Κἀμὲ ‘oidart. καὶ οἴδατε πόθεν εἰμί: καὶ ἀπ᾽ ἐμαυτοῦ οὐκ 
Both me yeknow, and yeknow whence Iam; and of myselt “not 
᾿ἐλήλυθα, ᾿ἀχλ᾽ ἔστιν ἀληθινὸξ ὁ πέμψας με, ὃν ὑμεῖς 
17*have come, but Sis * Strue *he *who “sent . me, whom -ye 


οὐκ. οἴδατε. 29 ἐγὼ. “δὲ! oldu αὐτὸν, Ore παρ᾽. αὐτοῦ εἰμι, 
know ποῦ. ButI know him, because from him = Lam, 


κἀκεῖνός μὲ ἀπέστειλεν." 30. ᾿Εζήτουν οὖν αὐτὸν πιά- 
and he “me ᾿ sent, nes were necking therefore him. τὸ 


σαι" καὶ οὐδεὶς ἐπέβαλεν ἐπ’ αὐτὸν . τὴν χεῖρα, ὅτι - οὔπω 
take, but noone Jaid upon. him [his] hand, because not yet 


ἐληλύθει ἡ.ὥρα αὐτοῦ. 81 "Πολλοὶ. δὲ ἐκ τοῦ ὄχλου. éstiorev- 





had come his hour, But many of the crowd. believed 
σαν" εἰς αὐτόν, καὶ. ἔλεγον, “Ὅτι! ag es ὅταν ἔλθῃ 
.on. him,: and αϊᾷ, ᾿ Shrist when he comes, 
duqre' πλείονα σημεῖα “τούτων" ἘΡΕΝΝ ὧν οὗτος 
*more ‘signs than 7these ‘will “he “do which this [man] 
5 — καὶ εἶπεν LTTrA, O©—6TTrA.. Ρ θαυμάζετε διὰ τοῦτο. (read ye woddek therefore. J; 


GLIrw 5 — διὰ τοῦτο, +07, Y Μωυσῆς LTTraw, τ Μωύσεως LITTAW. - 5 [ev] L, 
t+o τς Υ κρίνετε LTrA, -W Ἱεροσολυμειτῶν Ὑ. ἃ —- ἀληθῶς GLITrAW. 0 Y EpxeTat 
he comes E, 2 — δὲ but GLTTraw, * ἀπέσσαλκεν has sent τ΄ "Ἔκ τοῦ πλοῦ δὲ 


πολλοὶ ἐπίστευσαν LTrA ; πολλοὶ δὲ ἐπίστευσαν ἐκ τρῇῦ ὄχλου TY 
— τούτων (read & ὧν than [these] whith) Libaw, 


LTTra, 


~¢ Ὅτι LITrA.. 


“μὴ 





85 Εἶπον, οὖν οἱ ᾿Ιουδαῖοι paths ἑαυτούς, Tov ἰοὗτος 
i ‘Said “therefore'the ἤσουν arpous themselves, ‘Where *he 
μέλλει" 'πορεύεσθαι ὅτι "ἡ μεῖς! οὐχ.εὑρήσομεν αὐτόν ; pip εἰς 
is about . to go that . we shall not find him ? to 
τὴν διασπορὼν τῶν Ἑλλήνων μέλλει πορεύεσθαι, Kai 
{8906 dispersion among the ° Greeks is he aout to go, and. 
διδάσκειν rove “Ἕλληνας ; 36 ric ἐστιν "οὗτος ὁ λόγος!" ὃν 

teach the Greeks ? What is this word which 
εἶπεν, Znrioert pe, καὶ οὐχ.εὑρήσετε"" καὶ Ὅπου εἰμὶ ἐγὼ 
poset, Ye will seek me, and shall not find [me]; 8} Where’ 7am 
ὑμεῖς οὐ.δύνασθε ἐλθεῖν ; 
τ bd ’ areunable to come? 

137 Ἔν δὲ τῇ ἐδηατῷ: ἡμέρᾳ τῇ μεγάλῳ τῆς ἑορτῆς εἱστήκει 

τ Andin the ‘the “great ofthe i ast stood 


- ae 








j 
, 
, 
. 
: 





: 
3 
3 
% 


Wak.) JOHN. 


"ἐποίησεν"; ; 32 Ἡκυυσαν οἱ Φαρισαῖοι τοῦ ὄχλου γογγύζοντος 
ine *Heard ‘the *Pharisees of the crowd murmuring 


* περὶ αὐτοῦ Tatra’ καὶ ἀπέστειλαν Foi Φαρισαῖοι καὶ 
peerning *him < these *things, and Tsent M4the *Pharisecs “and 
οἱ ἀρχιερεῖς ὑπηρέτας," ἵνα πιάσωσιν αὐτόν. 88. εἶπεν 
*the Schief “priests officers. that they might take him, *Said 


οὖν "αὐτοῖς" ὁ ᾿Ιησοῦς, "Ἔτι 'μικρὺν χρόνον" μεθ᾽ ὑμῶν 
%therefore “ἴο *them i hiss sg Yet alittle. time with you 


εἰμι, καὶ ὑπάγω πρὸς. τὸν πέμψαντά με. 84 ζητήσετέ με καὶ 
Iam, and Igo to him who sent me, Ye will scek me an 


οὐχ.εὑρήσετεξ' καὶ ὕπου εἰμὶ eye ὑμεῖς σὺ.δύνασθε ἐλθεῖν. 
shall not find [me], and where *am areunable “Ὁ come, 


ὁ Ἰησοῦς, καὶ otepakey! tes "Eady τις dub, ἐρχέσθω 


Jésus, ae ’ cried, saying, If anyone Seats let him come 


Prode pe! καὶ πινέτω" 38 ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν 
' ἜΣ me and drink ᾿ He that believes on aa as said 


ἡ γραφή, ποταμοὶ ἐκ τῆς.κοιλίας.αὐτοῦ ῥεύσουσιν ὕδατος 


Ha scripture, rivers , out of his belly shall flow of “water 
ζῶντος. 39 ΤῬοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος οὗ “ἔμελ- 
‘living. But this he said concerning the Baier which ‘were 


ἦν 
was 
ἐδοξάσθη. 


was glorified. 


λον" a μβάνειν οἱ τπιστεύοντες" εἰς αὐτόν οὔπω.γὰρ 
®about "tbe receive ‘those “believing Son *him; for not yet 
πνεῦμα "ἅγιον", ὅτι YO! ᾿Ιησοῦς ϑούδέπωϊ 
(the) *Spiris Holy, because Jesus . not yet 
40 “πολλοὶ. οὖν ἐκ τοῦ ὄχλου"! ἀκούσαντες Yrov λόγον" 
Ὶ 
Many therefore out of the crowd having heard the word 


ἔλεγον, * Οὗτός ἐστιν ἀληθῶς ὁ προφήτης. 41 "Αλλοιᾶ ἔλεγον, 
said, This is truly the prophet. Others aut Ξε 


Οὗτός ἐστιν ὁ χριστός. ""Αλλοι! OE" ἔλεγον, Μὴ γὰρ ἐκ 
This “is * the Christ. *Others ‘and said, “Then Sout Sof 
τῆς Γαλιλαίας ὁ χριστὸς ἔρχεται; 42 Sony". γραφὴ εἶπεν, 
ΤΑΊ ?the “Christ comes? ϑΝοῦ ΠΗ Wile Ssaid, 
ὅτι 
that out of the of David, and from Bethlehem the village 


ὕπου ἦν “Δαβίδ," 6 χριστὸς Epyerar;" 43 Σχίσμα οὖν By 
where *was ‘David, the Christ- comes ? A division therefore in 


seed 


ἐκ τοῦ σπέρματος “Δαβίδ," καὶ ἀπὸ Βηθλεὲμ τῆς κώμης. 


205 


hath done? 32 The 
Pharisees heard that 
the people murmured 
such things concern 
ing him; and the Pha- 
risees and the chief 
priests sent oflicers ‘to 
take him. 33 Then 
said Jesus unt: them, 
Let a little wt ile am I 
with you, anit then L 
go unto himthat sent 
me, 34 Ye shall scek 
me, and shall not find 
me; and where [ 
am, thither ye cannot 
come, 35 Then said 
the Jews among them- 
selves, Whither will 
he go, that we shall 
not find him? will he 
go unto the dispersed 
among the Gentiles, 
and teach the Gen- 
tiles? 36 What man- 
ner of saying is this 
that he said, Ye shall 
seek me, and shall not 
find me: and where I 
am, thither ye cannot 
come? * 


37 In the last ‘day, 
that great day of the 
feast, Jesus stood and 
cried, saying, If any 
man thirst, let him 
come, unto: me;: and 
drink, 38 He that be- 
lieveth on me, as the 
scripture hath said,out 
of his belly snall flow 
rivers of living water, 
39 (But this spake he 
of the Spirit, which 
they that believe’ on 
him should receive: 
for the Holy ‘Ghost 
was not yet given; be- 
cause that Jesus was 
not yet glorified.) 
40 Many of the people 
therefore, whin they 
heard this saying, said, 
Of a truth this is the 
prophet. 41. Others 
said, This is the Christ. 
But some said, Shall 
Christ-come out of 
Galilee? 42 Hath not 
the scripture said, 
That Christ conieth of 
the sce dof David, and 

out of the town of 
Bethlehem, where Da- 
vid was? 43 So thera 
was’ a division among 





f ποιεῖ dues T. 


Ε οἱ ἀρχιερεῖς καὶ οι Φαρισαῖοι ὑ ὑπηρέτας LTrAW ; 5 ὑπηρέτας οἱ ᾿χιερεῖς. καὶ 


οἱ Φαρισαῖοι 1 τ. ἃ -- αὐτοῖς GLITrAW: «ἢ χρόνον μικρὸν DAT iy ἘΠΕ mete ta. ἰἱμέλλξει 
οὗτος T- — ἡμεῖς (read evpy. we shall find) τ. πὸ λόγος οὗτος Lirrra. ο ἔκραζεν T. 
2 — πρός μετ. « ἤμελλον 1. τ  πισζεύσαντες having believed irra. 5. = ἅγιον! 
LT[Tra]. t δεδομένον given L. — ὃ LTITrAw. * οὕπω LTrA. * ἐκ TOU ὄχλου οὖν 


{sume] opt of the crowd therefore Lirtra. 
τῶν W)LTTraw. + + [ore] a. 5. - [δὲ] ἃπιᾶ τ. oi they LTrA, 
© Δαυὶδ ἂν ; Δαυεὶδ LITrs.. fa ἔρχεται ὃ χριστός LTrA. 


ἡ τῶν λόγων τούτων these words (= τού- 
Ca de T 
a ἐγένετο ἐν τῷ ὄχλῳ LTA. 


4 οὐχ I/tra. 


2060. 


the people because of 
him. .44 And some of 
them would have ta- 
ken him; but no man 
laid hands on him. 
45 Then came the offi- 
cers to the chief priests 
and Pharisees; and 
they said unto them, 
Why have ye not 
brought him? 46 The 
officers answered, Ne- 
ver man spake likethis 
man. 47 Then answer- 
ed therm the Pharisces, 
Are ye also deceived ? 
48 Have any of the 
rulers or of the Pha- 
risees believed onhim? 
49 But.this people who 
knoweth not the law 
are curse. 50 Nicode- 
mus'‘saith unto them, 
(he that eame to Jesus 
by night, being one of 
them,) 51 Doth our law 
judge any man, before 
it hear him, qnd know 
what he doeth? 52 They 
fuswered and = said 
unto him, Art thou 


alsoof Galilee? Search, _ 


and look: for out of 
Galilee ariseth no pro- 
phet. 53 And every 
mah went unto his 
own house, 


VIIL Jesus went 
αὐτὸ the mount of 
Olives. 2 And early 
in the morning he 
came again into the 
temple, and all the 
people came unto him; 
and he sat down, and 
taught them. 3 And 
the scribes and Phari- 
sees brought unto him 
@ womun taken in a- 
dultery ; and when 
they had set her in the 
‘midst, 4 they say unto 
him, Master, this wo- 
man was taken in a- 
dultery, in the very 
act. 5 Now Moses in 
the law commanded 
‘us, that such should 
be stoned: but what 
sayest thou? 6 This 
they said, tempting 
him, that they might 
have to accuse him, 


ΤΌΣ ΑΓ Ν Nee: 
ov 


VII, VIII. 


τῷ ὄχχῳ ἐγένετο" αὐτόν. 44 τινὲς δὲ ἤθελον ἐξ αὐτῶν 


the crowd occurred because of him. « Butsome “desired ‘of “them 
πιάσαι αὐτόν, ἀλλ᾽ οὐδεὶς “éwéeBarev' ἐπ᾽ αὐτὼν τὰς χεῖρας. 
to take him, but noone laid on “him? hauda, 


45 ἦλθον οὖν ot ὑπηρέται πρὸς τοὺς ἀρχιερεὶς καὶ Φαρι- 
κι Came therefore the _ officers to the chiet priests and  Phari- 
σαίους" Kai εἶπον αὐτοῖς ἐκεῖνοι, ἰΔιατί! οὐκ.ἠγάγετε αὐτόν; 
sees, and “said “to“*them ‘they, Why didyenotbring him? 
46 ᾿Αἀπεκρίθησαν ot ὑπηρέται, Οὐδέποτε Βοὕτως ἐλάλησεν! 
SAnswered ‘the “officers, Never . thus spoke 
ἄνθρωποξ ἰὼς obrog™ ὁ ἄνθρωπος." 47 ᾿Απεκρίθησαν "οὗν! 
~ man 885 this man, “Answered Stherefor’ 
"αὐτοῖς" ot Φαρισαῖοι, Μὴ καὶ ὑμεῖς πεπλάνησθε, 48 μὴ 
‘them ‘the *Pharisees, ®also ye ‘have been deceived? 
Tic ἐκ τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτόν, ἣ ἐκ τῶν 
Any *one *of ®the Srulers *has believed on him, or of the 
Φαρισαίων; 49 Parr" ὁ.ὄχλος. οὗτος ὁ μὴ.γινώσκων τὸν 
Pharisees? But this crowd, - which knows not the 
νόμον “ἐπικατάρατο!" εἰσιν. 50 Λέγει Νικόδημος πρὸς αὐτούς, 
law, accursed are, *Says ‘Nicodemus to ' them, 
τὸ ἐλθὼν "νυκτὺς' πρὸς αὐτόν," εἷς ὧν ἐξ αὐτῶν, 51 Μὴ 
(he who came by night to him, “one ‘being of themeselves,) 
ὁ νόμος.ἡμῶν κρίνει τὸν ἄνθρωπον, ἐὰν. μὴ ἀκούσῃ  Yrap 
“Our “law *does judge the mau, unless it hare heard from 
αὐτοῦ mpdrepor’," καὶ γνῷ τί ποιεῖ; 52 ᾿Απεκρίθησαν καὶ 
himself first, and known what he does ? : They answered and 
νεῖπον" αὐτῷ, Μὴ καὶ σὺ ἐκ τῆς Γαλιλαίας εἶ ; “ἐρεύνησον" 
said tohim, Also *thou “οὗ *Galilee tart? Search 
καὶ ἴδε, Ore ὑπροφήτης ἐκ τῆς Tadidaiac! οὐκ. ἐγήγερται." 
and look, that aprophet out of Galilee ‘ has not arisen, 
53 "Καὶ ἐπορεύθη ἕκαστος εἰς Tov.olkoy.avrov. 


And “went teach to his house, 
8. ᾿Ιησοῦς.δὲ ἐπορεύθη εἰς τὸ ὄρος τῶν ἐλαιῶν" 2 ὀρθρου. δὲ 
But Jesus went to the mount of Olives. And at dawn 


, ἱ - Md ’ « , ‘ ~ « ‘ » 4 
πάλιν͵ παρεγένετο εἰς TO ἱερόν, καὶ πᾶς ὁ λαὸς ἤρχετο πρὸς 


again he came into the temple, and all,the people came to 
αὐτόν: καὶ καθίσας ἐδίδασκεν αὐτούς. ὃ ἄγουσιν δὲ οἱ 
him; and havirig sat down he was teaching them. 7Bring ‘and “the 
ν Ὺ 


γραμματεῖς καὶ οἱ Φαρισαῖοι. πρὸς αὐτὸν γυναῖκα ἐν μοιχείᾳ 
Sseribes δὰ *the *Pharisees to him awoman in adultery 
κατειλημμένην, καὶ στήσαντες αὐτὴν ἐν μέσῳ, 4 λέγουσιν 
having been taken, and having set her in [the] midst, they say 
αὐτῷ, Διδάσκαλε, αὕτη ἡ γυνὴ κατειλήφθη ϑέπαυτοφώρῳ" 
tohim, ~ Teacher, this woman was taken in the very act 
μοιχευομένη. 8 ἐν.δὲ τῷ νόμῳ “Μωσῆς" ἡμῖν ἐνετείλατο 
committing adultery. Nowin the law Moses us commanded 
τὰς τοιαύτας “λιθοβολεῖσθαι " σὺ οὖν τί λέγεις ; 
τ such to be stoned : thou therefore what sayest thou? 
6 Τοῦτο.δὲ ἔλεγον πειράζοντες αὐτὸν ἵνα ἔχωσιν Kary 
But this they said tempting: him that they might have toac- 





bh ἄβαλεν LITvA. 
πος UTrA]. 
4 ἐπάρατοί LTTrA. 
formerly LiTra.: 


¥ ex τῆς Γαλιλαίας προφήτης LTA. 
ρεύθη .... ἁμάρτανε (vill. 11) (G]LTTra. 


stone W. 


m + λάλεϊ speaks T. 


1 — ὡς οὗτος 0 ἄνθρω- 
P ἀλλὰ LITrAW, 

t + πρότερον 

x ἐραύνησον ΤΊτΑ. 
ἃ. — καὶ ἐπο- 
4 λιθάζειν to 


Κ ἐλάλησεν οὕτως LTTrA. 

Ὁ -- οὖν ΤΑ. ο [αὐτοῖς] Tr. 

τ — 6 ἐλθὼν νυκτὸς πρὸς αὐτόν Ὁ, 5 — νυκτὸς LTrA. 

» πρῶτον παρ᾽ αὐτοῦ LITrA.  ' εἶπαν LTTrA. 

τ οὐκ ἐγείρεται does not arise LPTrA. 
Ὁ ἐπ᾿ αὐτοφώρῳ“. © Μωῦσῆς w. 


i Διὰ τί LTrAW, 


9. + περὶ αὐτῆς concerning her -w. 





ΠῚ, JOHN. 
γορεῖν αὐτοῦ. ὁ δὲ Ἰησοῦς κάτω:κύψας, τῷ ᾿ δακτύλῳ 
“cuse . hirh. But Jesus. having stooped down, with [his] finger 
ἔγραφεν εἰς τὴν γῆν. 7. ὡς.δὲ ἐπέμενον ἐρωτῶντες αὐτόν, 
wr on the ground. | Butas they continued asking him, 
_ ἀνακύψας εἶπεν πρὸς ᾿αὐτούς, Ὃ ἀναμάρτητος  v- 
having lifted up himself hesaid to ° them, ὁ ‘,, The sinless one among 
~ ~ a ΄ ᾿ ~ , 4 ν᾿ ᾽ 
μῶν πρῶτος τὸν λίθον ἐπ᾿ αὐτῇ βαλέτω. 8 καὶ πάλιν 
you firs *the ‘stone 7at ‘her ‘Ict *him “cast. And again 
κάτω. κύψας ἔγραφεν εἰς πὴν γῆν." 9 οἱ. δὲ ἀκούσαντες, 
having stooped down he wrote on the ground. Ῥαύ ΒΟΥ having heard, 
. ~ ΄ ! ΄ , τς 
καὶ ὑπὸ τῆς συνειδήσεως ἐλεγχόμενοι, ἐξήρχοντο εἷς καθ᾽ εἷς, 
and _by. the _— conscience being convicted, Wenjout -one by one, 
ἀρξάμενοι ἀπὸ τῶν πρεσβυτέρων ἕως τῶν ἐσχάτων" καὶ 
beginning from the elder ones until the last ; and 
κατελείφθη μόνος O'Inoovc, καὶ ἡ γυνὴ ἐν μέσῳ 'ἑστῶσα." 
was Ἰσξὺν alone Jesus, andthe womanin[the] midst standing. -- 
10 ἀνακύψας δὲ ὁ Ἰησοῦς, καὶ μηδένα θεασάμενος, 
And *baving “lifted *up Shimself ‘Jesus, ©.and “no “one Isecing’ | -- 
πλὴν τῆς γυναικύς, εἶπεν αὐτῇ, Ἢ γυνή." ποῦ εἰσιν ἐκεῖνοι 
but the woman, said toher, Woman, where are those : 
οἱ κατήγοροί.σου, οὐδείς σε κατέκρινεν; 11 ‘H.dé εἶπεν, 
* thine accusers, . 5 ®"no 7one *thee did ‘condemn? . And she said, 
Οὐδείς, κύριε. ἘΠπεν. δὲ αὐτῇ ὁ Ἰησοῦς, Οὐδὲ ἐγώ σε κατα- 


No-one, = Sir. And *said *to *her ‘Jesus, Neither “I *thee . ‘do 
κρίνω" πορεύου καὶ pijKére ἁμάρτανε." 
*condemn : go, and no more sin, 
12 Πάλιν οὖν "ὁ Ιησοῦς αὐτοῖς ἐλάλησεν," λέγων, Ἐγώ 
Again therefore Jesus, tothem © spoke, saying, 


εἰμι ' τὸ φῶς τοῦ κόσμουἡ ὁ ἀκολουθῶν᾽ ἱἐμοὶ! οὐ-.μὴ 
am the ° light ofthe world; hothat follows me in no wise 
Kreourarnoe ἐν τῇ σκοτίᾳ, ἀλλ᾽ ἕξει τὸ φῶς τῆς ζωῆς. 


shall wall in the darkness, but shall have the ight of the life. 
13 Elrov οὗν αὐτῷ ot Φαρισαῖοι, Σὺ πέρὶ ceavt 4 
θᾶ “therefore *to*him'the “Pharisees, Thou concerning thys 


μαρτυρεῖς" ἡ-.μαρτυρία.σου οὐκιίστιν ἀληθής. 14 ᾿Απεκρ΄ iy 
Ὀθηχοβὺ witness ; thy witness * is not true, 4A pswer ἢ 
Ἰησοῦς καὶ εἶπεν αὐτοῖς, Κἂν ἐγὼ μαρτυρῶ πέρι ἐμαυτοῦ, 
4Jesus and said tothem, Evenif I bear witnessconcerning myself, . 
ἀληθής ἐστιν *y}-paprupia_pov,: Ore olda πόθεν ἦλθον Kai 
true igs my witness, ‘because Iknow whefce Icame and 
ποῦ ὑπάγω" ὑμεῖς. δὲ! odx.oidare πόθεν ἔρχομαι ™cai" ποῦ 
whither Igo: but ye know not whence I come and whither 
. [Vile % wet ΄ fe ᾽ , 
ὑπάγω, 15 ὑμεῖς, κατὰ τὴν σάρκα κρίνετε" “ἐγὼ οὐ κρίνω 
I go. : Ye according to the flesh judge, ἘΝ judge 
οὐδένα. 16 Kai ἐὰν κρίνω δὲ γώ, ἡ κρίσις. ἡ ἐμὴ πἀλῃηθης! 
no one, And if judge “also ‘I, Sjudgment “my true 
ἐστιν Ore μόνος οὐκ.εἰμί, ἀλλ᾽ ἐγὼ καὶ ὁ πέμψας με ὅπα- 


P_ A 


is, because :!cne Iamuot, but- I andthe*who*sent*me ‘a-, 
tno." 17 καὶ ἐν τῷ νόμῳ δὲ τῷ ὑμετέρῳ Prey ς ὅτι 
ther. And in 7law Anlso ‘your it has been written, that 


« 
ο 


δύο ἀνθρώπων ἡ μαρτυοία ἀληθὴς ἐστιν. 18 ἐγώ εἰμι 
i ani [110] who 


of two men the witnoss true is. I 


Γοῦσα being w. Β --- Ἣ γυνή w. 
ioe Ltr. | k περιπατήσῃ should walk LrTraw. 1— δὲ butt. 
? ἀληθινή LTIrA, | ° — πατήρ (read he who senf me) τῷ 
written τὸ 


- ed thee? 


207 


But. Jesus stooped 
down, and with /is 
fuecr wrote on the 
round, as though he 
heurd them not. 7 So 
when they continued 
asking hii, he lifted 
up himself, and said 
unto them, He that is 
without sin among 
you, let him first cast 
a stone at her. 8 And 
again he stooped down, 
and -wrote on the 
ground. 9 And they 
which heard it, being 
convicted by their own 
conscience, went out 
one by one, beginning 
at the eldest, ever unto 
the last: and Jesus 
was left alone, andthe 
woman standing inthe 
midst. 10 When Jesus 
had Jifted up himself, 
and saw none but the 
woman, he said unto 
her, Woman, where are 
those thine accusers? 
hatb no man condemn- 
11 She said 
No man, Lord. And 
Jesus said unto her, 
Neithey; do I condemn 
thee: 5.0, aud sin no 


more, 


12 Then spake Jesus. 
again unto them, say- 
ing, Iam the light of 
the world: he that fol- 
loweth. me shall not 
walk in darkness, but 
shalt have the light of 
life. 13 Thp Pharisces 
‘herefore ‘said unto 
him, ‘Thou hbearest re- 
cord of ‘thyself; thy 
record: is not truce, 
14 Jesug anawered and 
Safa anto them, 
Thovgh I bear record 
of myself, yet my ro- 
cord is true’::for 


-know whence I came, 
“λα whither I go; but 


Θ cannot tell whence 

come, and whitber I 
go. 15 Ye judge after 
the flesh; I judge na 
man. 16 And yet if L* 
judge, my judgment 
is true: for I am not 
alone, but I and the 
Father that sent me, 
17 Τὸ is also written in 
your law, that the 
testimony of two men 
is true. 181 am one 
that bear witness of 


‘ 





b αὐτοῖς ἐλάλησεν ὁ ([0] Tr) ᾿Ιησοῦς LTTra. 


m7 or GTlrAW, 


P γεγραμμέμον ἐστὶν it is 


208 


myself, and the Father 
that sent me benreth 
witness of me. 19 Then 
said they unto him, 
Where is thy Father? 
Jesus answered, Ye 
neither know me, nor 
my Father: if ye bad 
knotvn me, ye should 
have known my Fa- 
ther also. 20 These 
words spake Jesus in 
the treasury, as he 
taught in the temple; 
andpo man laid hands 
on him; for his hour 
was not yet come. 


21 Then said Jesus 
again unto them, I go 

my way, and ye shall 
seek me, and éhali die 
in, your sins: whither 
I go, ye cannot come. 
22 Then said the Jews, 
Will he‘kill himself? 
because he saith, Whi- 
ther I go, ye cannot 
come, 23 And he said 
untothem, Yeare from 
beneath ;+I am from 
above: ye are of this 
world; 1 am not of this 
world, 24 I said there- 
fore unto you, tliat ye 
shall die in your sins: 
for if ye believe nos 
that ou he, ye shall 
die yous sins. 
26 When said they unto 
him, Who art thou? 
And Jesus saith unto 
them, Even the same 
that I said unto you 
from .the beginning. 
26 Ihave many things 
to say and to judge of 
you: but he that sent 
me is true; and I speak 
to the world those 
things which I have 
heard ofhim. 27 They 
understood not that he 
spake to them of the 
Father. 28 Then said 
Jesus unto them, When 
ye have lifted up the 
Son of man, then shall 
ye know that I am he, 
and that I do nothing 
ef myself, but as my 
Father hath taught 
me, I speak these 
things. 29 ‘ind he that 
sent me is with me: 
the Father hath not 
left me alone; for I do 


IQANNH®S. VIII. 
μαρτυρῶν περὶ ἐμαυτοῦ, καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ. 
beurs witness ae niyself, and *bears 7witness “concerning *me™ ‘the 
πέμψας μὲ πατήρ. 19 Ἔλεγον οὖν αὐτῷ, Mov ἐστιν ὁ 


Swho ‘sent *me ?Father. They said therefore tohim, Where is 


πατήρ.σου; ᾿Απεκρίθη 4ὁ" Ἰησοῦς, Οὔτε ἐμὲ οἴδατε οὔτε τὸν 
thy Father ? 2 Answered ‘Jesus, Neither me ye know nor 


maréoapou'eitui pdere, καὶ τὸν. πατέρα, μου τήδειτε. ἄν." 
my Father. ag me yehad known, also my Father yewouldhaveknown. 


20 Ταῦτα τὰ ῥήματα ἐλάλησεν "ὃ ᾿Ιησοῦς" ἐν τῷ γαζοφυλακίῳ, 


These words spoke Jesus in the treasury, 
διδάσκων ἐν τῷ ἱερῷ καὶ οὐδεὶς ἐπίασεν αὐτόν, ὅτι οὔπω 
, teaching in the Nese and noone took him, for not yet 
ἐληλύθει ἡ. ὥρα. αὐτοῦ, 
had come his hour. 

21 Εἶπεν οὖν πάλιν αὐτοῖς ὁ ᾿Ιησοῦς." ᾿γὼ ὑπάγω, 
“?Said “therefore pees 5to them ‘Jesus, go away, 


καὶ ζητήσετε με, καὶ ἐν τῇ.ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε" ὅπου 
and ve wall seek me, and in your sin ye will die; where 
ὑπάγω ὑμεῖς οὐ.δύνασθε ἐλθεῖν. 22 Ἔλεγον “οὖν οἱ 


8ο ye areunable to come. “Said *therefore ‘the 


"Ἰουδαῖοι, Μήτι ἀποκτενεῖ ἑαυτόν, ὅτι λέγει, Ὅπου ἐ ges ὑπάγω 


2Jews, r Will he kill himself, that meas Where go 
ὑμεῖς οὐ.δύνασθε ἐλθεῖν ; 23 Kai Yelaev" αὐτοῖς, Ὑμεῖς ἐκ 
ye are as to come? And hesatd to them, from 
τῶν. κάτω ἐστέ, ἐγὼ ἐκ τῶν ἄνω εἰμί: ὑμεῖς ἐκ ἐκ ὑτοῦ κύσμου 
beneath ies 1 from above cae 2world’ 
τούτου! ἐστέ, ἐγὼ οὐκ.εἰμὶ ἐκ τοῦ.κόσμου.τούτου. 24 εἶπον 
‘this are, I amnot of this world: 1 said 


οὖν ὑμῖν ὅτι ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις. ὑμῶν" ἐὰν.γὰρ 


therefore toyou that ye will die in your sins ; for if 
μὴ-πιστεύσητε ὅτι ἐγώ εἰμι, ἀποθαγεῖσθε ἐν ταῖς ἁμαρτίαις 
“ye believe not that I am(he], ye will die in , *sins 
ὑμῶν. 25 "Ἔλεγον οὖν αὐτῷ, Σὺ ατίς εἴ; “Καὶ εἶπεν 
your. They said therefore to him, *Thou-'who oe ?} Apd “said 
αὐτοῖς YO" ᾿Ιησοῦς, Τὴν. ἀρχὴν ὅτι καὶ λαλῶ ὑμῖν. 
5to *them 1Jesus; Altogether that which also Isay toyou. 
26 πολλὰ ἔχω περὶ ὑμῶν λαλεῖν καὶ κρίνειν" ἀλλ᾽ ὁ 
Many things I have concerning you to ay and to judge; ; but he who 


πέμψας με ἀληθής é ἔστιν, κἀγὼ ἃ ἤκουσα παρ᾽ αὐτοῦ, ταῦτα 
sent me trues is, andI what [heard from him, these uate 


*éyw" εἰς τὸν κόσμον. 27 Οὐκ. ἔγνωσαν ὅτι τὸν πατέρα αὐτοῖς 
Isay to the , world. They knew not that the | F; uther to them 


τρῶς 28 Εἶπεν οὖν αὐτοῖς" ὁ 1ησοῦς," Ὅταν ὑψώ- 
he spoke oe 3Said therefore *to *them ‘Jesus, | When ye shall have 


onre τὸν υἱὸν τοῦ ἀνθαώπου, τότε Pa Ore ἐγώ εἰμι’ 
lifted mp Ἐπ Son of man, then yeshall know that I  amf[he}, 


καὶ am’ ἐμαυτοῦ ποιῶ οὐδέν, ἀλλὰ καθὼς edidakey μὲ ὁ 
‘and from myself Ido nothing, but ar taught “me 

, b Π ~ Xx 9 t , ,᾿ 
πατήριϑμου,! ταῦτα λαλῶ. 29 καὶ ὁ πέμψας pe, per 
my “Father, these things I go And he who sent me, with 


ἐμοῦ ἐστιν" οὐκ. ἀφῆκεν pe μόνον “ὁ πατήρ, ὅτι ἐγὼ τὰ 
me is; ‘left ποῦ ‘me Salone ‘the “Father, because I the things 





ᾳ — ὃ GLTTrAW. 


Ὁ — ὁ Ἰησοῦς (read he said) LyTraw. 


— καὶ LTTrAW, 
Father) LITr4 


* — ὁ Ἰησοῦς (read he spoke) GLTTrAW. 
5 ἔλεγεν LTTrA. * τούτου τοῦ κύσμου τα. 
® — αὐτοῖς LTTrA. b — pov (read the 


τ ἂν ἤδειτε LTTrA. 


y [6] Tr. 2 λαλῶ LTTrA. 


© — 6 πατήρ (read he left not) LTTra. 





ἀλλ oy Phe 


” a id 
Σ 


δῶν Sait 


ἂν 


δ «2 





" 


Σ 


4 
° 


Ξ 
β 
a 
§ 
3 
; 
: 


Ty. 


—  Ὺν 
. 


S| ΎΥΥ ΨΥ ΤΥ 


ἡ Bee 


VIII. 


ἀρεστὰ αὐτῷ ποιῶ πάντοτε. 


JOHN. 


80 Tatra αὐτοῦ λαλοῦντος 


δ᾽ 


pleasing tohim -do always. *Vhese °things 4as *he “spoke 
πολλοὶ ἐπίστευσαν εἰς αὐτόν. 
many believed -on ‘him. 
» ὺ > ©? ~ Η 4 ΄ , ~ 
91 Ἐλεγὲν οὖν 0’ lnootc πρὸς τοὺς πεπιστευκότας αὐτῷ 
SSaid ?therefore ‘Jesus to the *who *had “believed °on*him 


*Tovdaioug, "Edy ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς 
‘Jews, Tf ye abide in “word “nye truly 
μαθηταί μού ἐστέ" 82 καὶ γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ 
*disciples' *my ye are. _ And yeshall know the truth, and the 
ἀλήθεια ἐλευθερώσει. ὑμᾶς. 88 ᾿Απεκρίθησαν αὐτῷ," Σπέρμα 


truth shall set freo you. They answered him, "Seed _ 
? - 9 . ‘ > ‘ , , e ~ 
᾿Αβραάμ ἐσμεν, καὶ οὐδενὶ δεδουλεύκαμεν mwToOTE πῶς 
*Abraham’s weare, and to anyone have been under bondage never; how 


; τ (lit. to no one) 
od λέγεις, Ὅτι ἐλεύθεροι γενήσεσθε; 34 ᾿Απεκρίθη αὐτοῖς 
“thou ‘sayest, Free ye shall become ? *Answered “them 


eS il =i ~ ? \ ἔρος ΄ ct ~ «“ ~ « ~ 
ὁ" ᾿Ιησοῦς, ᾿Αμὴν ἀμὴν λέγω ὑμῖν, ore πᾶς ὁ ποιῶν 


‘Jesus, Verily verily Isay toyou, that everyone that practises 
τὴν ἁμαρτίαν δοῦλός ᾿ἐστιν τῆς ἁμαρτίαΣ. 35 ὁ.δὲ δοῦλος 
; sin a bondman is of sin, Now the bondman 


a ~ ἢ « ‘ ~ ey ‘ ~ 
ob_péver ἐν τῇ οἰκίᾳ εἰς τὸν. αἰῶνα" ὁ υἱὸς μένει εἰς. τὸν. αἰῶνα. 
abides ποῦ in the house for ever ; the Son abides for ever. 
36 ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ὄντως ἐλεύθεροι ἐσ- 


If thereforethe Son ὅγσγοαὰ ‘shall*setfree, really free ye 
εσθε. 87 olda ὅτι σπέρμα ᾿Αβραάμ tore’ ἀλλὰ ζητεῖτέ pe 
shall be. I know that seed ‘Abraham’s yeare; but yeseek me 

τω ἢ ae ~ ᾽ com © ? \ 
ἀποκτεῖναι, . ὅτι ὁ λόγος ὁ ἐμὸς od-ywpet ἐν ὑμῖν. 88 [ἐγὼ 
τς to kill, because *word ‘my hasnoentrance in you. I 
ὃ! ἑώρακα παρὰ. τῷ.πατρί. μου! λαλῶ" καὶ ὑμεῖς οὖν δὸ 


-what Ihave seen with and ye therefore what 


ἑωράκατε! παρὰ 'τῷ. πατρὶ. ὑμῶν" ποιεῖτε. 39 ᾿Απεκρίθησαν 
yehave seen with your father “do. They answered 
‘ k i] > ~ ¢ ‘ « - ᾽ Ψ. ’ [2 > ~ 
καὶ *elzrov" αὐτῷ, θ. πατὴρ.ἡμῶν ᾿Αβραάμ ἐστιν. Λέγει αὐτοῖς 
and said tohim, 3Our *Father ‘Abraham 7118. SSays “to *them 
« ~ 5 f ~ ‘ : ” “Ὁ ‘ 
16" Τησοῦς, Ei τέκνα τοῦ ᾿Αβραὰμ ™ijre," τὰ ἔργα τοῦ ABpaap 
®Jests, If children ‘of:Abraham ye were, the works of Abraham 
ἐποιεῖτε."ἄν"" 40 νῦν.δὲ ζητεῖτέ pe ἀποκτεῖναι, ἄνθρωπον ὃς 
ye would do; but now yeseek me to kill, a man who 
. ΒΡ ΄ « ~ is an ” ‘ a “ 
τὴν ἀλήθειαν ὑμῖν λελάληκα, ἣν ἤκουσα παρὰ. τοῦ θεοῦ" 
the truth to you hasspoken, which [heard from God: 
τοῦτο ᾿Αβραάμ οὐκ.ἐποΐησεν. 41 ὑμεῖς ποιεῖτε τὰ Eaya τοῦ 
this Abraham ‘ ‘did not. Ye do the works 
πατρὸς. ὑμῶν. °Elrov" Pody" αὐτῷ, oie ἐκ πορνείας “οὐ 
of your father. They said therefore to him. We of férnication *not 
eee neva.” ‘va πατέρα ἔχομεν, τὸν θεόν.. 42 Εἶπεν Toby" 
vebeenborn; one Father we have, God. 3Said therefore 
αὐτοῖς "ὁ" Τησοῦς, Et ὁ θεὸς ' πατὴρ υμῶν ἦν, ἠγαπᾶτ-.ἂν 
-*to*them, ‘Jesus, if God Father ofyou were, ye would have :>ved 
Pe en's  ἃ nis ~ ~ rym ΘΕ ΨΑΡ ὙΕΙΣῚ ὅν τς 
ἐμέ ἐγὼ.γὰρ ἐκ τοῦ.θεοῦ ἐξῆλθον καὶ ἥκω" οὐδὲ. γὰρ. ἀπ 


my Father speak ; 


209 


always those things 
that please him. 30 As 
he spake these words, 
many believed on him, 


31 Then said Jesus 
to those Jews which 
believed on him, If ye 
continue in my word, 
then are ye my disci- 
ples indeed; 32 and ye 
shall know the truth, 
and the truth shall 
make youfree, 33 They 
answered him, We be 
Abraham’s seed, and 
were never in bondage 
to any man: how say- 
est thon, Ye shall be 
made free? 34 Jesus 
answered them, Verily, 
verily, I say unto you, 
Whosoever commit- 
teth sin is the servant 
of sin. 35 And the 
servant abideth not in’ 
the house for ever: but 
the Son abideth ever. 
36 If the Son therefore 
shall make you free, 
ye shal! be free indeed, 
37 I know that ye are 
Abraham's seed; but 
ye seek to kill me, be- 
cause my word hath 
no placein you. 38. 1 
speak that which I 
have seen with my Fa- 
ther: and ye do that 
which ye have seen 
with your father. 
39 They answered and 
said unto him, Abra- 
ham is our father, 
Jesus saith unto them, 
If ye were Abraham's 
children, ye would do 
the works of Abraham, 
40 But now ye svek to 
kill me, a man that 
hath told you the 
truth, which I have 
heard of God: this did 
not Abraham. 41 Ye 
do the deeds of your 
father. Then said they 
to him, We be not born 
of fornication; we 
have one Father, even 
God. 42 Jesus said 
unto them, If God 
were your Father, ye 
would love me: for I 





me, forI from God came forth andamcome; for neither of proceeded forth and 
, ~ ἦν ἃ ᾽ ἡ γος τῶ κ᾽ ΡΣ + 7». came from God; nei~ 
ἐμαυτοῦ ἐλήλυθα, ἀλλ᾽ ἐκεῖνός με ἀπέστειλεν. 43 "διατί" τὴν ther came I of myself, 
myself baveI come, but he “me ‘sent. Why but be sent me. 43 Why 
4 πρὸς αὐτον to him 1.ΤΊ ΓΑ. ε-- ὃ [tr]. [ἃ ἐγὼ LTTr; ἐγὼ ἃ A. & — pow (read 


the Father) LTTra. ἃ ἃ ἠκούσατε What ye have heard Lrtra. 


i τοῦ πατρὸς the father 


LTT a. K εἶπαν LTTrA. 1 [ὁ] Te. mégre ye are GLTTrA, ™—ayGTTrA,. © εἶπαν T. 
Booby LITrA, . 4 οὐκ ἐγεννήθημεν Were μοῦ boru Ltra ὃ τ οὖν GLrira. 5 — 6 [Tr], 
t++.otnert, ~? διὰ τί LTra, 


210 


do ye not understand 
my speech? even be- 
cause ye cannot hear 
my word. 44 Ye are of 
yous father the cevil, 
and the lusts of your 
father ye willdo. He 
was a murderer from 
the beginning, and a- 
bode not in the truth, 
because there is no 
truth in him. When 
he speaketh a lie, he 
speaketh -of his own: 
for he isa liar, and the 
father of it, 45 And 
because I tell you the 
truth, ye believe me 
not. 46 Which of you 
convinceth me of sin? 
And if I say the truth, 
why do ye not believe 
me? 47 He that is of 
God heareth God's 
words: ye therefore 
hear them not, because 
ye are not of God. 
48 Then answered the 
Jews, and said unto 
him, Say we not well 
that thou art a Sama- 
ritan; and hast a devil? 
49 Jesus answered, I 
have not a devil; but 
I honour my Father, 
and ye do dishonour 
me. 50 And I seek not 
mine own glory: there 
is one that secketh and 
judgsth. 51 Verily, 
verily, 1 say unto you, 
If a man keep my say- 
ing, he shall never see 
death, 52 Then said 
the Jcws unto him, 
Now we know: that 
thon hast a devil. A- 
braham is. dead, and 
the prophets; and thou 
sayest, If a man keep 
my saying, he shall 
never taste of death, 
v3 Art thou greater 
than our father Abra- 
ham, which is dead? 
and the prophets are 
dead: whom makest 
thou thyself? 54 Jesus 
answered, [f I honour 
myself, my honour is 
nothing: it is my Fa- 
ther that honoureth 
me ; of whom ye say, 
that he is your God: 
55 yet ye:have ποὺ... 
known him; but I 
know him: and if I 


1QANNHS. VII. 


λαλιὰν τὴν ἐμὴν οὐ.γινώσκετε; ὅτι οὐ«δύνασθε: ἀκούειν τὸν 


*speech my doyenot know? Because yeareunable to hear 

, ν᾿ Υ ΄ . - ow τι - ΄ ? ᾿ 
λόγον τὸν ἐμόν. 44 ὑμεῖς ἐκ πατρὸς Tov διαβόλου ἐστέ, 
2word my. Ye οὗ (the] father the devil are, 


καὶ τὰς ἐπιθυμίας τοῦ.πατρὸς. ὑμῶν θέλετε ποιεῖν. ἐκεῖνος 
and the lusts of your father yedesire todo, He 
, 4) , > , 3. - ΝΣ ~ > . x » ͵Ἱ 
ἀνθρωποκτόνος ἦν ἀπ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ "οὐχ 
a murderer was from [the] beginning, end in the truth *not 
ἕστηκεν OTL οὐκιἔστιν ἀλήθεια ἐν αὐτῷ. ὕταν λαλῇ 
‘has stood, because there is not truth in him. Whenever he may speak 
τὸ ψεῦδος, ἐκ τῶν. ἰδίων λαλεῖ: Ort ψεύστης ἐστὶν Kai ὁ 
falsehood, from hisown  bespeaks; for a liar heis:, and the 
πατὴρ αὐτοῦ. 48 ἐγὼ δὲ ὅπι τὴν ἀλήθειαν λέγωΐ, οὐ 
father + af it. “I ‘and *because the truth speak, “not 
πιστεύετέ μοι. 46 τίς ἐξ ὑμῶν ἐλέγχει me περὶ ἁμαρτίας; 
‘ye “do believe me, Which of you. convinces me concerning sin? 
εἰ τδὲ" ἀλήθειαν λέγω, δδιατί" ὑμεῖς οὐ.πιστεύετέ μοι; 47 ὁ 
But if truth Ispeak, why ye ‘do*not believe me? He that 
ὧν ἐκ τοῦ θεοῦ τὰ ῥήματα τοῦ θεοῦ ἀκούει" διὰ.τοῦτο ὑμεὶς 
is of God the words of God hears: therefore ye 
og 2 , “ ’ ~ ~ ? , , ? , 
ovK.aKoUvETE, OTL ἐκ τοῦ θεοῦ οὐκιἐστέ. 48 ᾿Απεκρίθησαν 
hear not, because of God ye are not. 7 Answered 
body" ot ᾿Ιουδαῖοι καὶ Selrrov' αὐτῷ, Ov καλῶς λέγομεν. ἡμεῖς 
thereforethe Jews and sail tohim, *Not *well ‘say “we 
ore Σαμαρείτης" εἶ σύ, καὶ δαιμόνιον ἔχεις ; 49 ᾿Απεκρίθη 
that aSamaritan art 'thou, and a demon hast ? 7 Auswered 
᾿Ιησοῦς, ᾿Εγὼ δαιμόνιον odk.éyw, ἀλλὰ τιμῶ τὸν. πατέρα.μου; 
‘Jesus, I ademon have not; but I honour my Father, 
‘ c ~ ? , , > ‘ \ ’ ~ ‘ τ, ’ 
καὶ ὑμεῖς ἀτιμάζετε με. 80 ene οὐ.ζητῶ τὴν. δόξαν μου" 
and ye *dishonour me. ut I seek not my glory: 
ἔστιν ὁ ζητῶν καὶ κρίνων. 51 ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν 
thereis he who seeks and judges. Verily verily Isay toyou, If 
τις τὸν “λόγον τὸν ἐμὸν" τηρησῃγ θάνατον ov.un θεωρήσῃ 
anyone Sword my ‘keep, death inno wise shall he see 
εἰς. τὸν αἰώνα. 52 Εἶπον" Soiv' αὐτῷ οἱ ᾿Ιουδαῖοι, Nov 
for ever. *Said ‘therefore to *him 'the 2Jews, Now 
ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. ᾿Αβραὰμ ᾿ἀπέθανεν καὶ οἱ 
we know that ademon thouhast. ABraham died and the 
προφῆται, Kai od λέγεις, Ἐάν τις Fan No ou ie τηρήσῃ, 
prophets, and thou sayest, If anyone =my “wor ‘Keep, 
οὐ.μὴ "γεύσεται" θανάτου εἰς.τὸν. αἰῶνα. 53 μὴ σὺ μείζων 
in no wise shall hetaste of death for ever. *Thou “greater 
el τοῦ.πατρὸς ἡμῶν ᾿Αβραάμ, ὅστις ἀπέθανεν; Kai ot προ 


tart than our father Abraham, who died? and the pro- 
φῆται ἀπέθανον" τίνα σεαυτὸν ‘od ποιεῖς; 54 ᾿Απεκρίθη 
pnets died ! whom “thyself “thou 'makest? ‘Answered 
> ~ ᾽ δ 7 ‘ ks ‘ ll ’ ‘ « δό δέ ? Φ 
Ιησοῦς, Eav ἐγὼ "δοξάζω! ἐμαυτόν, ἡ.δόξα.μου οὐδέν ἐστιν 
*Jesus, lf E glorify myself, my glory nothing ἰδ; 
ἔστιν O.maTnp.mov ὁ δοξάζων με, ὃν ὑμεῖς λέγετε, ὅτι. 
it is my Father who glorifies me, [05] whom ye say, that 


θεὸς ἰὑμῶν" ἐστιν, 55 καὶ οὐκ.ιἐγνώκατε αὐτόν, ἐγὼ.δὲ olda 
?God ‘your he is. And yehave not known him, but I. know 





* + τοῦ the GLTTr 
κε διὰ ti LTra. >&— 
ἔ eirav τ.  -- 
ποιεῖς akest thou) 


A. χα οὐκ τ. Υ + [ὑμῖν] to thee τι. 2 -- δὲ but GLTTrA. 
οὖν GLTTrA. ς εἶπαν LTTrA.  Σαμαρίτης Τ. © ἐμὸν λόγον LTTra. 
οὖν LTTrA. Β γεύσηται should he taste ΟἹΓΎΓΑ Υν. i — σὺ (read. 


GLTTrA. k δοξάσω shall glorify LrTra. - |! ἡμῶν our TTraWw, 


ΨΥ ΣΡ 





a 


Set δὴ fF Re ee 


Vill, IX. JOHN. 

} , ‘ J . > bal * Ld 

“αὐτόν ™xai ἐὰν" εἴπω ὅτι οὐκιοῖδα αὐτόν, ἔσομαι ὅμοιυς 
| him; and if Isay that Iknow not him, 1 shall be like 
ὑμῶν," ψεύστης". arr" olda αὐτόν, καὶ τὸν.λόγον. αὐτοῦ 
Ww 


; you, 8 liar. But _Iknow him, and his word 
τηρῶ. 56’ ᾿Αβραὰμ ὑ-πατὴρ.ὑμῶν ἡγαλλιάϑατο wa aig 
I keep. — Abraham your Father _ exnited in that he should see 
τὴν ἡμέραν τὴν ἐμήν" καὶ εἶδεν καὶ ἐχάρη. δ7 ἹΕΙ͂πον" οὖν 
4day my, 2nd hesaw and rejoiced. Said . therefore 
‘oi Ἰουδαῖοι πρὸς αὐτόν, Πεντήκοντα ἔτη οὔπω ἔχεις, 
the Jews to HUH, = Wifty years [old] not yet art thou, 
καὶ ᾿Αβραὰμ ἑώρακας; 58 Εἶπεν αὐτοῖς "ὁ" Ἰησοῦς, ᾿Αμὴν 
and Abraham hast thou seen? “Said °to *them AJesus, Verily 


ἀμὴν λέγω ὑμῖν, πρὶν ᾿Αβραὰμ γενέσθαι τὰ εἰμι. 59 Ἧραν 
verily Usay fo you, Before Abraham was am. They took up 
οὖν λίθους a βάλωσιν ἐπ᾽ αὐτόν ᾿Τησοῦς.δὲ ἐκρύβη; 
therefore stones that they might cast at him ἢ but Jesus» hid himself, 
kau ἐξῆλθεν ἐκ τοῦ ἱεροῦ, "διελθὼν διὰ μέσου αὐτῶν" 
and went forth οὐ οὐ the temple, going through the midst of them, 
καὶ TapHyeyv yorwe." 
and “passed “on “thus, 
Ὁ Καὶ παράγων εἶδεν ἄνθρωπον τυφλὸν ἐκ γενετῆς 2 καὶ 
' And passing on hé saw , ® man bind from — birth. And 
ἠρώτησαν αὐτὸν ΄ οἱ.μαθηταὶ. αὐτοῦ λέγοντες, “Ῥαββί," τίς 
“asked “him *his “disciples saying, Rabbi, who 
ἥμαῤξεν, οὗτος, ἣ οἱ. γονεῖς. αὐτοῦ, ἵνα τυφλὺς γεννηθῇ ; 
sinned, this {man} or his pdrents, that blind he should be born? 
; ; ἢ = ἢ Ξ es τ 
3 ᾿Απεκρίθῃ "δ ᾿Ιησοῦς, Οὔτε οὗτος ἥμαρτεν οὔτε οἱ γονεῖς 


?Answernd Jesus, Neither this [man] sinned nor “parents 
αὐτοῦ ἀλλ᾽ ἵνα φανερωθῇ τὰ. ἔργα τοῦ θεοῦ ἐν αὐτῷ. 
*hie ; but of Godin him, 


oer be manifested the works 


ργάζεσθαι τὰ toya τοῦ πέμψαντός pe" 
to work the works of him who sent - me 


‘AYEUEY λεῖ 
“Me. lit Fbehoves 

e « , ’ , ” , " τ! , Ἴ Aiea ess 

ἕως ἡμέρα ἐστίν᾽ ἔρχεται. νύξ, ὅτε οὐδεὶς δύναται ἐργάζεσθαι. 

while day it is; comes ‘night, when no oe ἰ8 able to work, 

5 ὅταν ἐν τῷ κόσμῳ ὠὦ, φῶς εἶμι τοῦ κόσμου. 6 Ταῦ- 


While in the world I may be, (the] light lam ofthe world. These 
Ta’ εἰπών, ἔπτυσεν χαμαί, Kai ἐποίησεν πηλὸν ἐκ 
things having said, hespat on(the) ground, and made clay of 


τοῦ πτύσματος, Kai ἐπέχρισεν " τὸν πηλὸν ἐπὶ τοὺς ὀφθαλμοὺς 
the _— spittle, and. applied jhe clay to the: eyes 
Yrov τυφλοῦ" 7 καὶ εἶπεν. αὐτῷ, Ὕπαγε, τνίψαι! εἰς τὴν 
ofthe blind [man]. And hesaid ἴο him, ’ Go, wash, in the 
= hy ͵ "“ , τι ε ’ - ? t 
κολυμβήθραν τοῦ Σιλωάμ, ὃ ἑρμηνεύεται, ἀπεσταλμένος. 
pool - of Siloam, which 18 interpreted, ” Sent. 
ἀπῆλθεν οὖν καὶ ἐνίψατο, καὶ ἦλθεν βλέπων. 8 Οἱ, οὖν 
He went therefore and washed; and came seeing, The *therefoe 


θεωροῦντες αὐτὸν τὸ πρότερον ὅτι "τυφλὸς! 


γείτονες καὶ οἱ 








211 


should say, I know 
him not, 1 shall we a 
liar like unto you: but 
I know him, and keep 
his say 56 Your 
fathor Abrahain_re- 
joiced ‘to see my day: 
and he saw it, aud was 
Flag. 67 Then said the 

ews unto him, Thou 
art uot yot fifty years 
old, and hastthou seen 
Abraham? 58 Jesus 
said unto them, Verily, 
verily, I say unto you, 
Before Abraham was, 
I am. 59 Then took 
they up stones to cast 
at him: but Jesus hid 
himself, and went out 
of the temple, ‘going 
through, the midst of 
ee and so passed 

Υ. 


IX. And as Jesus 
passed by, he saw a 
map which was blind 
from his birth. 2 And 
his disciples asked 
him, saying, Master, 
who did sin, this man, 
or his parents, that he 
was born blind? 3 Je- 
sus answered, Neither 
hath this man sinned, 
nor his parenty: but: 
that the works of Gad 
should be made mani- 
fest in him. 4 I must 
work the works of 
him that sent me, 
while it is' day: the 
night cometh, when no 
man oan work. 5 As 
long as I am in. the 
world, I am the light 
of the world. 6 When 
he had thus spoken, hé 
spat on the ground, 
and made clay of the 
spittle, and he anoint- 
ed the eyes of the blind 
man with the clay, 
7and said unto him 
Go, wash in the pool 
of Siloam, (which is by 
interpretation, Sent.) 
He went his way vee: 
fore, and washed, and 
came sceing. 8 ‘The 
neighbours therefore, 


nignbours and tose who saw ἢ τ before that blind and they which before 
»” Be Ue! bus ἢ ΚΙ ΠΣ ἢ eS had seen him that ho 

Ay. e\eyov, Οὐχ οὗτός ἐστιν ὁ καθήμενος καὶ προσαιτῶν; was blind, said, Is not 
‘he’ was, said, *Not “this . tis he who wassitting and begging? ele ea sat apd 
” » ἢ , » -begge 9 Some said, 
9 Ἄλλοε ἔλεγον, Ὅτι οὗτός ἐστιν᾽ ἄλλοι."δε," “Ὅτι! ὅμοιος te ie 18: ottiara sent: 
Some said, “He ‘it *is; but others, “Like Héislike him: but he 

M κἄν LTTr. ὃ ὑμῖν LTr °dAAALTTrAW. Ρ εἴδῃ τ. « Εἶπαν tT. τὸὰ --- ὁ τττ.. 5 --- διελθὼν 


.“.-. οὕτως GLITr’A. Ῥαββείτ. υ - OGLTTrAW. 
τ Ἔ αὐτοῦ on him Lrira.  -- τοῦ τυφλοῦ [LTV A. 
GLIT AW. | Ὁ — δὲ but (Lfrtra. 
ἔλεγον Οὐχί, ἀλλ᾽ ὡς 


[νίψαι L. ; 


v ἡμᾶς US Tr. 
| _* fy ἃ mpdgairys a beggar 
© ἔλεγον, Οὐχί, add’ (ἀλλὰ Ὁ) Said, Nou, but rrray 


W ἡμᾶς US T. 


212 


snid, Tam he. 10 There- 
fore said they unto 
him, How were thine 
eye 5 opencd? 11 He 
‘answered and said, A 
man thit is called Te- 
sus mide clay, and an- 
ointed mine eyes, and 
said unto me, Go to 
the pool of- Siloam, 
and wash: and I went 
and washed, and 1 re- 
ceived sight, 12. Then 
said they unto him, 


Where is he? He said, F 


1 know not. 


. 13 They brought to 
the Pharisees bim that 
aforetime was blind, 
14 And it was the 
sabbath .day when 
Jésus made the clay, 
und opened his eyes, 


15 Then again the Pha-: 


risces nlso asked him’ 
how he had received 
his sight. He said un- 
to them, He put clay 
τ upon mine eyes, and 1 
‘washed, and do see, 
16 Therefore said some 
of the Pharisees, This 


man is not of God, be-. 
eause he keepeth not - 


the = sabbath day. 


Others said, How can. 


aman that isa sinner 
do such miracles? Aud 
there was ἃ division 
among them, 17 They 
say unto the blind man 
again, What  sayest 
thou of him, that he 
hath opened thine 
eyes? He said, He is 
ἐν prophet. 18 But the 
"Jews did not believe 
concerning him, that 
he had been blind, and 
received his sight, un- 
til they called the pa- 


rents of him that had- 


received his sight. 
19 And they asked 
them, saying, Is this 
your son, who ye say 
wns born blind? how 
then dotl,he now see ? 
20 His parents answer- 
ed them and said, We 
know that this is our 
gon, and that he was 
born blind: 21 but by 
what means he now, 








d + δὲ however ish 





IQANNHS. ΤᾺΣ 


αὐτῷ ἐστιν. “᾿ Ἐκεῖνος ἔλεγεν, Ὅτι ἐγώ εἰμι. 10 Ἔλεγον 
*him ‘he “is. He} ς said, ᾿ an fhe). Thoy said 
οὖν " αὐτῷ, Mac? [ἀνεῴχθησάν! ἔσου" οἱ ὀφθαλμοί; 11 ᾿Απ- 


therefore to him, How were opened thine eyes? : 7An« 


ἐκρίθη ἐκεῖνος "καὶ εἶπεν," +” AvOpwzoe ἷ Revo nes Ἰησοῦς 
swered *he and ae, Aman Jesus 
πηλὸν. ἐποίησεν καὶ ἐπέχρισέν μου τοὺς ὀφθαλμούς, Kai εἴπέμ 
ei a made and applied to’ mine- eyes, and said 
μοι," Ὕπαγε εἰς ἱτὴν κολυμβήθραν τοῦ" Σιλωὰμ καὶ γίψαι. 
vo me, Go - to. the pool of Siloam’ and wash; 


ἀπελθὼν ᾿ιδὲϊ καὶ νιψάμενος ἀνέβλεψα. 12." οΕἴπον" Ῥοῦν"Ἁ 
ἘΠΑΕΙΠΡΕ ΠΟΣῸΝ tand and washed I received sight. They snid therefdr¢ 


αὐτῷ; Ποῦ ἐστιν ἐκεῖνος ; Λέγει, Οὐκιοῖδα. 
tohim, Where is he? He says, I know not. 
A3"Ayovow αὐτὸν πρὸς τοὺς Φαρισαίους, τόν more 
They bring *him 1to ?the - #Pharisees, who . once [wand 
τυφλόν. “14 ἡν.δὲ σάββατον re" τὸν πηλὸν ἐποίησεν ὃ 
blind, . , Now it was ... sabbath ¢ when *the *clay *made 


᾿Ιησοῦς καὶ ἀνέῴξεν αὐτοῦ. τοὺς ὀφθαλμούς... 15 πάλιν οὖν. 
*Jesus πα΄ opened his . eyes. Again therefore 


ἠρώτων αὐτὸν Kai οἱ Φαρισαιοι πῶς ἀνέβλεψεν. ὁ.δὲ εἶπεν 
asked him alsothe. Pharisees how he recvived sight. Andie said 


αὐτοῖς, Πηλὸν ἐπέθηκεν "ἐπὶ τοὺς. ὀφθαλμούς. pov," καὶ ἐγνι3 


to them, Clay he put on, mine eyes, » and T 
ψάμην, καὶ βλέπω. 16 EXeyorY οὖν" ἐκ τῶν Φαρισαίων τινες, 
washed, and 1566... Said therefore 7of °the- Pharisees » *some, 


‘Obrog ὁ ἄνθρωπος οὐκ. ἔστιν παρὰ τοῦ θεοῦ," ὅτι τὸ σάββατον. 
This man, is not from God, for the sabbath 
οὐ-τηρεῖ.. Αλλοι EXe yor, wc δύναται ἄνθρωπος ἁμαρτωλὸς 

he doesnot keep. Others βαϊᾷ, How , can a man _ ‘8 sinner 

τοιαῦτα σημεῖα ποιεῖν: Καὶ σχίσμα ny ἐν. αὐτοῖς; 17 Aé- 
such signs do? ‘And a division was among. them. They 

γουσιν' τῷ τυφλῷ πάλιν, Σὺ τί" λέγεις περὶ . αὐτοῦ, 

say tothe blind (man) again, *Thou ‘what *sayest SORE him, 

Ore ἤνοιξεν" σου τοὺς ὀφθαλμούς “Ὁ δὲ εἶπεν, Ὅτι. προ-. 

for he opened thine ᾿ eyes? ™ And he’’ said, A pro 

φήτης ἐστίν. 18 Οὐκ.ἐπίστευσαν οὖν οἱ. ᾿Ιουδαῖοὶ περὶ 

phet heis. . “Did “ποῦ “believe “therefore ‘the “Jews concerning 
αὐτοῦ, ὅτι ττυφλὸς ἦν" καὶ ἀνέβλεψεν. ἕως ὕτου ἐφώνησαιμ 
him, that “blind *he°wasand reccivedsight,- until they called 


Τοὺς γονεῖς αὐτοῦ τοῦ. ἀναβλέψαντος" 19 καὶ ἠρώτησαν 
the parents ofhim who had ba eae ete πος And they asked 


αὐτοὺς λέγοντες; Οὗτός ἐστιν. ὁ.υἱὸς. ὑμῶν.» OY ὑμεῖς λέγετε 
them saying, ci ii yagi yourson, ofwhom ye say. 

ort τυϊχὸς ἐγεννήθη ; πῶς οὖν Τἄρτι βλέπει! ; 30 ᾿Απεκῤίθη- 

that nd hewasborn? how then now does he 808 ῥΑμηνοτρᾷ 

σαν *avroic! οἱ. «γονεῖς. «αὐτοῦ καὶ “elroy, i Οἴδαμεν ὅτι οὗτός 
. *them. — his Be “and ‘said; ‘Weknow that " this ° 

ἐστιν ὁ υἱὸς. ἡμῶν, καὶ Ore τυφλὸς" ἐγεννήθη" 21 πῶς δὲ: νῦν 

our son, and that .blind he wasborn; .{ . hut hows ‘how 





© + οὖν then. [1114]. .f avewxOnoar LTTrA. 8 σοὶ Εἰ Wh καὶ “Tren 


{uJrtra. 9 ' + 0(7r ead the raan that is called) Tra}. & + ὅτι ττ τὸν (read Go fo Sif 
loam) GiTrra. ™ οὖν therefore L1Tra. Ὁ + [καὶ] and tr, ° εἶπαν UTtra.. F = οὗν Lrtral 
4 ἐν ἧ ἡμέρᾳ in which ayjLrira. μου ἐπὶ τοὺς ὀφθαλμούς GLTTrAW.-_ ε Οὐκ ἔστιν οὕτοῷ 
παρὰ θεοῦ ὃ ἀν gaa LITrAr . “Ὁ οὖν therctore LTTrAW:, ¥ Tiovtra- 15 ᾿ἤνέωξέν TrAq 


: ἣν τυφλὸς Tlra. 
Ὃ εἶπαν Sra. 


χβλέπει ἄρτι LTTrA, «’4 οὖν therefure LT. 8 τ αὐτοῖς (L}1Tra,, 


2 





ἊΣ ~ 

‘> 

“oe 

}ι 

4 IX. JOHN. 

᾿ βλέπει οὐκ. οἴδαμεν, ἢ τίς ἤνοιξεν αὐτοῦ. τοὺς ὀφθαλμοὺς 

be he sees we know not, or who opened, .. his eyes 
« ~ ” ‘ , ” ves “ 
ἡμεῖς οὐκ οἴδαμεν᾽ “αὐτὸς ἡλικίαν. ἔχει, αὐτὸν ἐρωτήσατε," 

a , ‘we know not; he is of age, 7him ‘ask, 

c αὐτὸς περὶ “αὑτοῦ" λαλήσει. 22 Tavra εἶπον οἱ γονεῖς 

. ' he concerning himself shall speak. These things said parents 
αὐτοῦ, ὅτι ἐφοβοῦντο τοὺς ᾿Ιουδαίους: ἤδη.γὰρ. “ συνε- 
, this, because they feared the Jews ; for alrendy had agreed 


, a ~ iu 27 ᾽ . ‘ ΄ 
τέθειντο οἱ ᾿Ιουδαῖοι, ἵνα ἐάν τις αὐτὸν ὁμολογήσῃ 


together the Jews, that if anyone him _ should confess [to be the} 
: χριστόν, ἀποσυνάγωγος γένηται. 23 διὰ τοῦτο οἱ γονεῖς 
; Christ, put out of the synagogue he should be. Because of this “parents 


αὐτοῦ ἰεἶπον," Ὅτι ἡλικίαν ἔχει, αὐτὸν ξἐρωτήσατε"" 24 ᾿Εφώ- 
this said, He is of age, *him lask, They 
Ἢ νῆσαν. οὗ» ἐκ. δευτέρου τὸν ἄνθρωπον! ὃς ἦν τυφλος, καὶ 
enlled therefore ,asecondtime the man who was’ blind, «and 
feizov" αὐτῷ, Δὸς δόξαν τῷ Oe" ἡμεῖς οἴδαμεν bre 1d ἄνθρω- 
said tohim, Give glory toGod; we know ~ that man 
πος οὗτος"! ἁμαρτωλός ἐστιν. 25 ᾿Απεκρίθη οὖν ἐκεῖνος 

; if ‘this @ sinner is. Answered *therefore ‘he 
᾽ Krai εἶπεν," Εἰ ἁμαρτωλὸς ἐστιν οὐκ.οἶδα" ἕν οἶδα, ὅτι 
i / and said, If asinner he is . I know not. One [thing] I know, that 
| τυφλὸς ὧν ἄρτι βλέπω. 26 Εἶπον. δὲ" αὐτῷ “ πάλιν," Ti’ 
᾿ ' *blind ‘being πο [1 see. And they said to him again, What 
᾿ ἐποίησέν σοι; πῶς ἡγοιξέν. cov τοὺς ὀφθαλμούς ; 27 ᾿Απε- 
| didhe tothee? how opened he thine. eyes? Be an- 
κρίθη αὐτοῖς, Εἶπον ὑμῖν ἤδη,“ καὶ οὐκ.ἠκούσατε' τί πάλιν 
, swered them, I told you already,and yedidnot hear: why again 
θέλετε ἀκούειν; μὴ καὶ ὑμεῖς.θέλετε αὐτοῦ μαθηταὶ γενέσθαι; 
do ye wish to hear? 34,150 ‘do.*ye wish his disciples tq become? 
28 "᾿Ελοιδόρησαν Potv" αὐτόν, καὶ Ῥεῖπον," Σὺ “εἶ μαθητὴς" 
They ‘railed αὖ ‘therefore him, and _ said, Thou art “disciple 

> δὲν « ~ δὲ - r ‘ Τὶ ? ‘ ΄ ε ~ ” 
éxervou’ ἡμεῖς. δὲ τοῦ "Μωσέως" ἐσμὲν μαθηταί. 29 ἡμεῖς οἴδα- 
‘his but we of Moses are disciples. We know 
μὲν ὅτι “Μωσῇ" λελάληκεν ὁ θεός᾽ τοῦτον δὲ οὐκ. οἴδαμεν 
that to Moses *bas “spoken "God ; but this {man} we know not 

“ “9 ͵ , , ΓΕΑ . ᾽ - ᾽ 
πόθεν ἐστίν. 80 ᾿Απεκρίθη ὁ ἄνθρωπος καὶ εἶπεν αὐτοῖς, Ἔν 
whence he is. *Answered 'the “man ,and said tothem, 7In 


a wonderful thing 


‘indeed this is, that ye know not whence 
« 


ἐστίν, καὶ “ἀνέῳξέν" μου τοὺς ὀφθαλμούς. 31 οἴδαμεν.“ δὲ" ὅτι 
heis, and heopened mine eyes. But we know that 
y « ~ -ε ΕΠ] ᾽ > Le I , τ dee ᾿ 7 
ἁμαρτωλῶν 0 θεὸς" οὐκ.ἀκούει' ἀλλ᾽ ἐάν τις θεοσεβὴς ἢ), 
sinners God doernothear; but if anyone God-fearing be, 
καὶ TO θέλημα αὐτοῦ ποιῇ, τούτου ἀκούει. 32 ἐκ. τοῦ. αἰῶνος 
and the will of him do, him he hears. *Ever 
οὐκ.ἠκούσθη, ὅτι τήνοιξεν" τις ὀφθαλμοὺς τυφλοῦ 
4it'*was ποῦ heard that opened ‘anyone [the] eyes -of Tone] *blind 
γεγεννημένου. 33 εἰ μὴ ἦν οὗτος παρὰ θεοῦ οὐκ ἡ- 
*having *been *born. If ‘not *were ‘this (?man] from God he 
δύνατο “ποιεῖν οὐδὲν. 34 ᾿Απεκρίθησαν καὶ *elrov" αὐτῷ, Ἔν 
could do nothing. They answered and said tohim, In 
4 αὐτὸν ἐρωτήσατε, αὐτὸς (--- αὐτὸς TTrA) ἡλικίαν ἔχει LTTTA, 
: 8 ἐπερωτήσατε T. ὃ τὸν ἄνθρωπον ἐκ δευτέρου LITra. 
, LiTrawW. .1 οὖν therefore (they said) Lftra. κι --- πάλιν {τ1ττὰ. 9 +4 
; ΤΆ116 4) τσ. 0 — ody GLTTraW Ρ εἶπαν τ. 4 μαθητὴς εἶ LTTrA. 
"᾿“Μωῦσεϊ LTTrA; Μῴυσῃῇ W * τούτῳ γὰρ TTrA. 
* ἡνοιξέν LTTr. 


‘<< ;-. 


© ἑαυτοῦ TTr. 
: ΣΌΣ 
i οὗτος ὁ ἄνθρωπος 1.. 


213 


seeth, we know not; 
or who hath opened 
his eyes, we know not: 
he is of age; ask him: 
he shall speak for him- 
self. 22 hese words 
spake his parents, he- 
cayse they feared the 
Jews: for the Jews had 
agreed alrcady, that if 
any man did confess 
that he was Christ, he 
should” be put out 
of the synagogue. 
23 Therefore said his 
parents, He is of age; 
ask him. 24 Then a- 
gain called they the 
man that was blind, 
and said unto him, 
Give God the-praise: 
we know that this 
man is a sinner. .25 He 
answered and said, 
Whether he be a sin- 
ner or no, I know not: 
one thing I know, 
that, whereas I was 
blind, now 1 see. 
26 Then said they to 
him again, What did 
he to thee? how open- 
ed he thine eyes ? 27 He 
answered them, I have 
told you alrendy, and 
ye did not hear: where- 
fore would ye hear it 
again ? will ye also be 
his disciples? 28 Then 
they reviled him, and 
said, Thou art his dis- 
ciple; but we are 
Moses’ disciples. 29 We 
know that God spake 
unto Moses: as for this 
Jellow, we know not 
from whence he is. 
30 The man answered 
and said unto them, 
Why herein is a mar- 
vellous thing, that ye 
know not from whence 
he is, and yet he hatb 
opened mine eye 

31 Now we know that 


ἜΣΕΙ ΤΈΣΣ ΠΡ ἘΣ My “ ee ΡΣ τς τῇ , | God heareth ποῦ sin- 
γὰρ τούτῳ" "θαυμαστόν ἐστιν, Ore ὑμεῖς: οὐκ.οἴδατε πόθεν 


ners: but if any man 
be a worshipper of 
God, and- docth his 
will, him he heareth. 
32 Since the world be- 
gan was it not heard 
that asy man opened 
the eyes of one that 
was born blind. 33 If 
this man were not of 
God,,he could do no- 
thing. 34 They an- 
swered and said unto 
him, Thou wast alto- 


f εἶπαν LTTrA. 
k — καὶ εἶπεν 
οἱ δὲ (read But they 
τ. Mwvoews LIT: AW. 


τ + τὸ the (wonderful thing) rrr. 
»— δὲ but LTTra, Y ὃ θεὸς ἁμαρτωλῶν LTra: * ἥνεωξέν Tr. 


ἃ εἶπαν LTTrA. 
[εν] 


914 ΙΩΑΝΝΉΗΣ. Ἐπ’... 


eee ster te Ems; ἁμαρτίαις σὺ ἔγεννήθης ὅλος, καὶ σὺ διδάσκεις ἡμᾶς ; Kai 
us? And they castihim sins thou whst born wholly, and thou ‘teavhest τοῦ. = And 


cut., 35 Jesus heard ¢%¢ pee ay ἜΝ ” bs ~ uv bys 
that they had cast him ἐξέβαλον ΠΟΤ, ἔξω. 35 Ἤκουσεν "ὁ Ἰησοῦς οτι ἐξέβαλον 


out; and when he had aban an oe : “Tigard aes that they ei 
found eae sas αὐτὸν ἔξω: καὶ εὑρὼν αὐτὸν εἶπεν “αὐτῷ," Σὺ πιστεύξις 
(tiie Nel Son ΧΗ him out, and having found him said . tohim, ?Thou ‘believest 
God? 36 He answered εἰς τὸν υἱὸν τοῦ “θεοῦ 3" 86 ᾿Απεκρίθη ἐκεῖνος “καὶ εἶπεν," Τίς 
ase Pare tot We ou the Son of God? 2Answered πὸ and said, Who 
MC κε ' > . INN wea ~ 
lieve'on him? 37 And ἐστιν, κύριε, ἵνα πιστεύσω εἰς αὐτόν; 37 Εἶπεν ἐδὲ" αὐτί. 
Jesus said unto hia, jg he, Lord, that J may believe on him? And?said *to *him 


Thou hast both seen ,. , i, > νὰ ΑΓ P P = 5 = 
him, and it is hethat ὁ Inoovc, Kai ἑώρακας αὐτόν, καὶ ὁ λαλῶν μετὰ σοῦ 
talketh with thee. ‘Jesus, 7Both ®thou Shast seen him, and he who speaks with thee 
34 And he said, Lord, , 7. 4 5 ‘ Phar A ’ . , 
Thelieve. Andhewor- ἐκεῖνός ἐστιν. 88 Ὁ δὲ ἔφη, Πιστεύω, κύριε" Kai προσεκύνη- 
shipped him. 39 And he lis. " Andhe said, Ibelieve, Lord: and he worshipped 
Jesus said, For judg- Pr on ἃ ind . > , ete: ἢ . 
nicnt I am come into VY αὐτῷ. 39 καὶ εἶπεν ὁ Ἰησοῦς, Ec x ἱμα ἐγὼ EC τὸν 
this work, that they him, And “said | ‘Jesus, For judgment 1 into 
=a t igh ᾿ 5 * ͵ ἃ , , 

ss unite ἢ “key κόσμον τοῦτον ἦλθον, iva οἱ μὴ.βλέποντες βλέπωσιν, καὶ 
which sea might be this world came, that they that see not might see, and 


cane eine Dharines οἱ βλέποντες τυφλοὶ «γένωνται. 40 "Καὶ" ἥκουσαν ἐκ τῶν 


whieh were with htm they that ece blind might become. And °heard of “the | 
"ἢ ‘ H ~ ' " > , ~ . 

Beer eee Sone a Φαρισαίων ταῦτα" οἱ ὄντες per αὐτοῦ,! καὶ ἰεῖ- 

blind also? 4) Jesus *Pharisees ‘°these ‘things ‘those °who Swere ‘with ‘him, aud they 


naid unto them, If ye eae see en cies fed Ξ “Ἐπ Co ae 
were blind, ye should πον" αὐτῷ, Μὴ kat ἡμεὶς τυφλοί ἐσμεν ; 4} Εἶπεν αὐτοῖς ὁ 
have ποβίῃ: but now Said - to him, Also “7we blind are? Said to them 


= ὃ Ἂν A td oe 
eeay, We see; there- ᾿Ιῃσοῦς, Εἰ τυφλοὶ ἦτε, οὐκ.ἂν. εἴχετε ἁμαρτίαν" νῦν.δὲ λε- 
oso your 51} remalo- 


eth Jesus, If blind ye were, ye would not have 81D ; but now ye 
γετε, Ὅτι βλέπομεν. ἡ "ποὖν" ἁμαρτία ὑμῶν μένει. 
ΒΔΥ͂ We see, the "therefore ‘sin of you remains. 

10 ᾿Αμὴν ἀμὴν λέγω ὑμῖν, ὁ μὴ. εἰσερχόμενος διὰ τῆς 

Χ. Verily, verily, 1 Verily verily, Isay to you, He that enters not in by the 


> , a \ ? ‘ ~ ’ 2 Ν ͵ ᾿ 
say unto you, He that θύρας εἰς τὴν αὐλὴν τῶν προβάτων, ἀλλὰ ἀναβαίνων ἀλ- 
door into the sheep- door to the . fold ofthe sheep, but mpunts ἂρ else- 


fold, but climbeth up , see ἐν D Pte Nee y Fe © ogy > ῳ 
some other way, the Aax ober, EKELVOC κλέπτης ἐστὶν Kai λῃστής 2 0.08 ELOED 


game is a thief and a Where, he 8. thief is and arobber; but he that en- 
riterath iatythedsor χόμενος διὰ τῆς θύρας ποιμήν ἐστιι' τῶν προβάτων. 3 τούτῳ 
is the shepherd of the ters in ‘by the door shepherd is of the sheep. To hiya 
sheep. 3 Yo him the ὁ θυρωρὸς ἀνοίγει, καὶ τὰ πρόβατα τῆς. φωνῆς αὐτοῦ ἀκούει, 
ae whee. hear hig the door-keeper opens, and the sheep his. voice ‘ hear, . 
voice: and he calleth καὶ τὰ ἴδια πρόβατα "καλεῖ" κατ᾽ ὄνομα, καὶ ἐξάγει αὐτά. 
mare ea ΣΡ doth and his own sheep hecalls by name, and leads *out *them, 


themout, 4 Andwhen 4 «qi! ὅταν τὰ ἴδια Ῥπρόβατα! ἐκβάλῃ. ἔμπροσθεν αὐτῶν 
he putteth forth his Ὁ e τ p β β v ἘΠΡ 


sepa atin ΠΟΥ ΡΟ ΘΗΝ Bee when ln pee ne sheep ; ne ae forth Poe, ἀρ τον 
before them, and the πορεύεται' καὶ τὰ πρόβατα αὐτῷ ἀκολουθεῖ, ὅτι οἴδασιν 
a gees ee he goes ; and the sheep him follow, because they know 
5 And a stranger will τὴν. φωνὴν αὐτοῦ. 5 ἀλλοτρίῳ. δὲ οὐ.μὴ “ἀκολουθήσωσιν," 
they not follow, but his voice. Butabtranger in no wise they should follow, 


will flee from hini: for , ‘i “- , ΝΜ , Υ 
they know not the ἀλλὰ φεύξονται ἀπ᾿ αὐτοῦ" Ort οὐκ. οἴδασιν τὼν ἀλλοτρίων 
voice ΟΥ̓ strangers. put will flee’ from him, because they know not of strangers 
6 This parable spake Σ ’ ᾿ ὶ ᾿ Se ees Ὁ 
Jesus unto them: but THY φωνήν. 6 Ταύτην τὴν παροιμίαν εἶπεν αὐτοῖς ὁ Ἰησοῦς, 
they understood not the voice. This allegory 4spoke /3to *them ‘Jesus, 
what things they were ΕΝ \ » ͵ rz. tl Ὁ Τὰ eS 

wheh he spake anto. ἐκείνοι. δὲ Οὐκ ἔγνωσαν τίνα "hv" ἃ ἐλάλει αὐτοῖς. 

them. but they knew not what it was which he spoke to them. 





δ το π|}: © — αὐτῷ T[Tra]. 4 avOpwrov of man Το & — καὶ εἶπεν L[A]. 
‘+ «aiandGrtraw. Ε-- δὲ and irtra’ h — καὶ TTrA. i— ταῦτα 1. k μετ᾽ 
αὐτοῦ ὄντες {ὺῤΠ ΤΑ. ᾿ εἶπαν τ. m—ovpy[L]ttra. °° φωνεῖ hecalistTtra. +°— ka’ 


TIA. Ρ πάντα all (his own) LTTra. 4. ἀκολουθήσουσιν will they follow Litraw. τὸ 
it might be rr, 








4 


Kal θύσῃ Kai ἀπολέσῃ ἐγὼ ἦλθον ἵνα ζωὴν 


be JOHN. 
7 Ἐὖπεν 


"Said “therefore ‘again *to “them 
ὑμῖν, ‘ore! ἐγώ εἰμι ἡ θύρα τῶν προβάτων. ὃ πάντες Soot 
to you, that I am the door’ofthe — sheep, ; All whoever 
ὑπρὸ ἐμοῦ ἦλθον!" κλέπται εἰσὶν καὶ λῃσταί" ἀλλ᾽ οὐκ.ἤκουσαν 
before; me came thieves are and robbers; but “did "ποὺ Shear 
αὐτῶν τὰ πρυβατα. 9 ἐγώ εἰμι ἡ θύρα" OL ἐμοῦ ἐάν τις 
i them ‘the *sheep, I am the door: by “me if anyone 
‘gi καὶ εἰσελεύσεται Kai ἐξελεύσεται, Kal 


"εἰσέλθῃ" σωθήσεται, ᾿ 
_enter in he shall be saved, and shall go in and- ’ shall go but, and 
κλέψῃ 


'ομὴν εὑρήσει. 10.ὁ κλέπτης οὐκ. ἔρχεται εἰ μὴ ἵνα 
pasture shall find. The thief comes not except that he may steal 
«ἔχωσιν, 


and may kill and may destroy: I came that life they might have, 
Kai περιόσὸν ἔχωσιν. 11 ᾿Εγώ εἰμι ὁ ποιμὴν ὁ καλός" ὁ 
and abundaz%ily might have [it]. I am the ?shepherd ‘good. The 
ποιμὴν ὁ καλὸς τὴν. Ψυχὴν. αὐτοῦ τίθησιν ὑπὲρ τῶν προβά- 
“shepherd 1yood his life lays down -for' the sheep: 
των. 12 0.ucOwroc-"5é," Kat obK.ov ποιμήν, οὗ οὐκ 
but the hired servant, and who is not [the] shepherd, whose "ποῦ 

εἰσὶν! τὰ πρόβατα ἴδια, θεωρεῖ τὴ» λύκον ἐρχόμενον, καὶ 
*are “the «sheep - ‘own, sees the wolf coming, and 


οὖν "πάλιν αὐτοῖς! ὁ Ἰησοῦς, ᾿Αμὴν ἀμὴν λέγω 
1 Jesus, Verily verily Isay 


ἀφίησιν τὰ πρόβατα καὶ φεύγει" Kat ὁ λύκος ἁρπάζει αὐτὰ 
eaves the sheep, and flees ; andthe wolf seizes them 
kai σκορπίζει Ira πρόβατά: 13 ὁ. δὲ μισθωτὸς “φεύγει! ὅτι 
and. scatters _, the sheep. Now the kired servant flees because 
, r ‘ © ~ 4 ‘ cw be 
μισθωτός ἐστιν, καὶ οὐ.μέλει αὐτῷ περὶ THY προβάτων. 


a hired servant heis, and is not himself concerned about the sheep. 
14 Zo εἶμε ὁ ποιμὴν ὁ καλός" καὶ γινώσκω ᾿. τὰ ἐμά, 
- am the ?shepherd ‘good; and Iknow those that [are] mine, 


καὶ *ywwwoKkopat ὑπὸ τῶν ἐμῶν." 15 καθὼς γινώσκει 
and . am known of ¢ those that [are] mine. As Sknows 
pe ὁ “πατήρ, κἀγὼ γινώσκω τὸν πατέρα' Kai τὴν. Ψψυχήν.μου 
*me ‘the ?Father,. I also -know the Father; and my life 
τίθημι ὑπὲρ τῶν «προβάτων. 16 καὶ ἄλλα πρόβατα ἔχω, 
Ilay down for -the sheep. And other ‘ sheep Ihave, 
ἃ οὐκιἔστιν ἐκ τῆς. αὐλῆς.ταύτης" κἀκεῖνά “we δεῖ! 
which are not of this fold ; those also “me ‘it *behoves 
ἀγαγεῖν, καὶ τῆς. φωνῆς. μου ἀκούσουσιν' καὶ ὕγενήσεται! μία 
ἕο Ὀσίηρσ, and miy voice they willhear; and _ there shall be , one 
ποίμνη, εἷς ποιμήν. 17 διὰ τοῦτο “ὁ πατήρ με! ἀγαπᾷ, 
: flock, «one shepherd, On this account the Father me loves, " 
Ore ἐγὼ τίθημι τὴν. Ψψυχήν.μου, ἵνα πάλιν λάβω αὐτήν. 


because I lay down my life, that again Imaytake ‘it, | 
18 οὐδεὶς αἴρει αὐτὴν ἀπ᾽ ἐμοῦ, ἀλλ᾽ ἐγὼ τίθημι αὐτὴν ἀπ᾽ 
Noone takes it . from me, but © I laydown it of 
ἐμαυτοῦ. ἐξουσίαν ἔχω θεῖναι αὐτήν, καὶ ἐξουσίαν ἔχω͵ 
myself. Authority Lhavetolaydown it, © and authority [have 
͵ - WOVE or , ἀν ate ᾿ »» \ 
πάλιν λαβεῖν αὐτήν ταύτην τὴν: ἐντολὴν ἔλαβον παρὰ; 
again totake — it. This commandment I received from 


τοῦ πατρός μου.. 19° Σχίσμα. toby" πάλιν: ἐγένετο ἐν τοῖς 
my Father. A division therefore again there was among’ the 





5 αὐτοῖς πάλιν LF — πάλιν αὐτοῖς τ; — αὐτοῖς A. 
ἐμοῦ GLTrA ; — πρὸ ἐμοῦ T. ὙΠ — δὲ but τ{ττ]. 
(fra πρόβατα] A) 6 δὲ μισθωτὸς φεύγει [{Π]Ὑτὰ. 
mine know me LrTra. 8 δεῖ we LTTrA.. 

4 — οὖν Letra. 


χα ἔστιν LTTrA. 


2 γενήσονται ‘tra, 


t — ὅτι [L]tr[a]. 


215 


7 Then said Jesus 
unto them again, Ve- 


_rily, verily, I say unto 


you, I am the door of 
the sheep. 8 All, that 
ever came before mo 
are thieves and rob- 
bers: but the sheep 
did not hear them. 
9 I am the door: by 
me if any man enter 
in, he shall be saved 
and shall' go in and 
out, and find pasture. 
10 The thief cometh 
not,but for tosteal,and 
to kill, and to destroy: 
I am come that they 


‘might have life, and 


that they might have 
tt more: abundantly. 
11 I am the goodshep- 
herd: the good shep- 
herd giveth his life for 
the sheep. 12 But he 
that is an hireling, 
and not the shepherd, 
whose pwn the sheep 
are not, seeth the wolf 
coming, and leavéth 
the sheep, and fleeth: 
and the wolf catcheth 
them, and scattereth 
theshcep. 13 Thehire- 
ling fleeth, because he 
is an hiréling, and car- 
eth-not for the sheep. 
14 I am the good shep- 
herd, and know my 
sheep, and am known 
of mine. ‘15 As the 
Father knoweth me, 
even so know I the Fa- 
ther: and I lay down 
my life for the sheep, 
16 And other ‘sheep L 
have, which are not of 
this fold: them alsq I 


. Moust bring, and they 


shall hear my voice; 
and there shall be one 
fold, and one shep- 
herd. 17 _ Therefore 
doth my Father love 
me, because l lay down 
my life, that 1 might 


‘take it again. 18 No 


man taketh it from 
me, but 1 lay if down 
of myself. I- have 
power -to lay it down, 
and I have power [0 
take it again.. This 
commandment have I 
recéived of my Father. 
19. There was a division 
therefore againamong 
the Jews for these 





¥ ἦλθον πρὸ 
7, -- τὰ πρόβατα. 


. Σ γινώσκουσίν με τὰ ἐμά those that [419] 


© με ὃ πατὴρ LITA. 


216 IQANNHS. es 


sayings. 20 Ang an, Loudaiorc διὰ τοὺς. λόγους τούτους. 20 ἔλεγον “δὲ! 
a devil, and is mad: ἈΝΑ ἊΣ on peed ee of : these won said. but 
why hear ye him i ape Ἂ ’ jas 
21 Others said, These πολλοὶ ἐξ αὐτῶν; Δαιμόνιον EXEL καὶ μαιψεται" τι αὐτοῦ 


SSE ΠΑΡ Θ ardent aN, ΟΕ einem, Ademon hehas and ismad; why him 


him that hath a devil. ἀκούετε + 9] CARN ie z Ταῦ ὰ te ποῦ ἢ 
Can a devil open the 2 Ὁ ἔλεγον, αὐτὰ. TA ρηματαᾶ OVK.EGTLY 


eyes of the blind? do ye hear ? Others ane These sayings are ἘΞ Uthose] 
δαιμονιζομένου: μὴ δαιμονιον δύναται τυφλῶν _ 
of one possessed by a demon.’ 7A Sdemon is able of [the] blind [the] 
ὀφθαλμοὺς 'ἀνοίγειν": : 
eyes to open? ᾿ : 
122 Ἐγένετο.δὲ τὰ Séyxaima' - ἐν *roic! Ἱεροσολύμοις, 
a And took place the feast of dedication at Jerusalem, 
Kai" χειμὼν iv? 23 καὶ περιεπάτει "ἡ" Ἰησοῦς ἐν τῷ ἱερῷ 
and winter it was. And ?was *walking 1Jesus in the temple 
2 a tae | ~ Xr ewes ho pe δ ἌΡΑΣ Peet} 
ἐν. τῇ στοᾷ ‘TOU Σολομῶντος." 24 ἐκύκλωσαν οὖν αὐτὸν 
in the porch of Solomon.’ 1 *Encircled “therefore Shim 
: ~ a. Loe a ‘ " « ~ 
22 And it was at οἱ Ἰουδαῖοι, καὶ ἔλεγον αὐτῷ, “Ewe more τὴν:Ψυχὴν. ἡμῶν 
? ve ”; ς ἡν:ψυχήν-"μ 
Jerusalem the feast of ττὴ9 2Jews, and said tohim, Until when “ our soul 


the dedication, and it i; ἢ 3 a ie ee τα τὶ ἈΝ d 
was winter. 23 And αἰρεις 5 εἰ σὺ εἰ ὁ χριστόςς MELTE ἡμῖν παῤ- 
δας ie aaemane holdest thou in suspense? If thou art the Christ,,.° tell us plain- 
porch. 24 Then caime ῥησίᾳ. 25 ᾿Απεκρίθη παὐτοῖς! *b" Ἰησοῦς, Εἶπον ὑμῖν, καὶ 
the Jews round about jy, . 2Answered 3them 1Jesus, 1 told you, and 
him, and said unto > ΄ Lo» ΚΑΤ) copie ~ ΄ ~ , 
him, How long dost οὐ πιστεύετε. τὰ ἔργα ἃ ἐγὼ ποιῶ ἐν τῷ ὀνόματι τοῦ πατρός 
thou. make us to yebelievenot. ΤῊΘ works which [ do in the name of “Father 
doubt ? If thou be the - ee ᾿ 3 = 9 Be ri, yeu 4 
Christ, tell us plain- OU, ταῦτα μαρτυρεῖ περὶ ἐμοῦ" 26 οἀλλ᾽ ὑμεῖς οὐ 
ly. 25 716818 answered "my, these bear witness concerning me: ~ but: ye not 
them, I told you, and ete Ce Pa? ““} ᾽ ὌΝ , Pes eer 4 θ ‘ 
ye believed not: the πιστεύετε, Ῥοὺ. γάρ". ἐστε ἐκ τῶν προβάτων τῶν ἐμῶν, καθὼς 
works that I do in aay ‘believe, for yearenot of *sheep ny, Ss 
Father’ , the «ὦ : ῃ ἢ εὖ τῷ ͵ 
Foe mee ae τον εἶπον ὑμῖν." 27 τὰ πρόβατα τὰ ἐμὰ τῆς. φωνῆς. μου "ἀκούει," 
26 But ye believe not, Isaid ἴο γοὰ “Sheep. my my voice hear, 
because ye arenot οὗ. > 4 , UP ΤΣ τον ~ στον om 
ay sheep, as. 1 said Καγὼ γινώσκω αὐτά" Kai. ἀκολουθοῦσίν μοι, 28 κἀγὼ SCwny 


unto you. 27 Mysheep, and’I know them, and they follow me; and I-.., lite = 
πολ τος αἰώνιαν " δίδωμι αὐτοῖς" καὶ οὐμὴ ἀπόλωνται εἰς. τὸν 
follow me: 5. πα L eternal: give them ; and in no wise shall they perish for : 
give unto them eter- ,/™ pepe) £ , το ἐν ἥν ἣν ~ ; ne 
nal life; and they @/WV4, Kat οὐχ ἁρπάσει τις αὐτὰ ἐκ τῆς χειρός. μου. 29 ὁ 
shall never perish, nei- ever, and “shall ‘not *seize “anyone them ont of my hand. z 
ther shall any man carnp.tuou" Yoo" δεδῶκεν μοι “μείζων πάντων" ἐστὶν" Kat 
Pons 29 My. ation, My Father ‘who has given[them]tome greater than all is, and 
which gave them me, οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς ‘TOU.raTodc-*pov." 


is greater than all; 
and no man is able to ene SN Oe tre ine 5 ss if ee 
luck them out of my 90 J καὶ ὁ πατὴρ ἕν ἐσμεν. “81 ᾿Εβάστασαν οὖν" πάλι ~ 
ather’s hand. 30 I and the Father one . ure. ‘Took “up ‘therefore *again 

and my Fatherareone. . , LS he x τ Be sues Ξ : 
31 Then the Jews took λίθους ot Ιουδαῖοι ἵνα λιθάσωσιν» αὐτόν. 32 ἀπεκρίθη 
up stones again tO 7gtones ‘the Jews that they might stone him. “Answered 
stone him. 32 Jesus πο του δ ὅγε " 4 ea ad ears mie 3 δ᾿ 
answered them, Many αὐτοῖς ὁ Ἰησοῦς,. ἸΤολλὰ ’καλὰ "ἔργα" ἔδειξα ὑμῖν: ἐκ τοῦ 


noone’ ἰ8 8816 toseizé outof the hand of my Father. 


good works have [ 4+hem 1Jesus, Many good works I shewed you from 

shewed you from my ning " ἢ - ΡΝ » b » ον ἢ 
Father ; for which of πατροςι μου" διὰ ποῖον αὐτῶν ἔργον ὑλιθάζετε pe"; 
those works do ye my Father ; because of which ?of*them ‘work do ye stone .me? 


stoneme? 33 The Jews , a TAG - : ΄ ‘ - 
answered him, saying, 83 Απεκρίθησαν αὐτῷ οἱ ᾿Ιουδαῖοι: “λέγοντες," Περὶ καλρῦ 





For a good work we >Answered *him 'the Jews, ' saying, For agood 

‘eotv thentT™ fdvocgarto have opened rtra.. δ ἐνκαίνια τ. 8 — τοῖς T. i_ Kat 
gtra.0 «[o) Tre, 1 Ξολομῶνος GLTAW ; τοῦ Σολομῶνος Tr. . ™ εἰπὸν T. 2 — αὐ- 
τοῖς T.* ο ἀλλὰ LTTrAW. « POTLOVKTTr. 4 -- καθὼς εἶπον ὑμῖν [L]TTr[A].° * ἀκούουσιν 
[are] hearing TTra. 5 δίδωμι αὐτοῖς ζωὴν αἰώνιον TTrA. «© *— μου (read The Father) τ. 


"ὃ what (be has given} Tira. ἣ πάντων μεῖζόν ὙττΑ. 5 — μου (read the Father) [Tr fa. 
ἡ --- οὖν T[Tr]. 3epya καλὰ LT, Δ — μου (read: the Father) ({L][trJa. Ὁ cue λιθάζετε 
TTra, ¢ —— λέγοντες LITrAW. 





ΧΕ. JOHN. 


. ‘ 
ἔργου οὐ.λιθάζομέν σε, ἀλλὰ περὶ βλασφημίας, καὶ Ore 
work wedonotstone thee, but for blasphemy, and. because 

x ν n ~ ‘ la ? ΄ ᾽ ~ 
ot ἄνθρωπος ὧν ποιεῖς σεαυτὸν θεόν. 84 ᾿Απεκρίθη αὐτοῖς 
thou 7*a‘man ‘being makest thysclf ᾿ God. “Answered “them 
\ ~ ” : ~ t ~ , ‘ 
40! ᾿Ιησοῦς, Οὐκ. ἔστιν γεγραμμένον ἐν τῷ. νόμῳ. ὑμῶν, ©’ Ἐγὼ 
: Jesus, Is it not written in your law, T 
felrra," θεοί ἐστε; 35 Ei ἐκείνους εἶπεν θεούς, πρὸς οὺς ὁ 
' paid, *gods "ye *arc? If them he called gods, to whom the 

Ἄν. g, ~ ~ > , " ‘ ? ὃ ’ δ On « 2 
λύγος froufeou eYEVETO, και OV.OUVATAL AUVONVAL ἢ γραφὴ 
. word of God came, (and “cannot *be *broken ‘the *scripture,) 
36 ὃν ὁ πατὴρ ἡγίασεν Kai ἀπέστειλεν εἰς τὸν κόσμον, 
f{ofhim]whomthe Father sanctified and sent into ‘the world, 
ὑμεῖς λέγετε, “Ore βλασφημεῖς, ὅτι εἶπον, Yide "τοῦ" θεοῦ 
do ye say, Thou blasphemest, because Isaid, Son of God 
εἰμι; 37 εἰ οὐ-ποιῶ τὰ ἔργα τοῦ.πατρός μου, μὴ.πιστεύετέ 
Tam? 1 Idonot the works of my Father,. believe not 
pow 88 εἰδὲ ποιῶ, κἂν ἐμοὶ μὴ ἱπιστεύητε,! τοῖς ἔργοις 
me;. butif Ido, evenif me ye believe not, the works 
Ktiorettare," iva γνῶτε καὶ ἱπιστεύσητεϊ Ore ἐν ἐμοὶ 
; believe, that ye may perceive and may believe . that in’ me [15] 
᾿ δ΄ πατήρ, κἀγὼ ἐν παὐτῷ,! 89 ᾿Εζήτουν ποῦν" οπάλιν" 
the Father, andI in him. They sought ‘therefore again 


αὐτὸν πιάσαι" καὶ ἐξῆλθεν ἐκ «τῆς.χειρὸς αὐτῶν. 40 Kai 
| him to take, and he went forth, out of their hand ; and 
} Si Ἢ , ᾿ ee ΄ ᾽ Η , t = 
᾿ἀπῆλθεν πάλιν πέραν Τοῦ ᾿Ιορδάνου, εἰς τὸν τόπον ὕπου ἦν 
, departed again beyond the ordan, to, the place where was 
P’'Iwavync' τὸ πρῶτον βαπτίζων" καὶ ἔμεινεν" ἐκεῖ, 41 καὶ 
John first baptizing; - and heabode there. And 
'πολλοὶ ἦλθον πρὸς αὐτόν, Kai ἔλεγον, Ὅτι Ρ᾽ Τωάννης" μὲν 
τ many came to him, = and = said, John indeed 
σημεῖον ἐποίησεν οὐδέν᾽ πάντα.δὲ ὅσα εἶπεν ῬΙωάννης! 
“SSien did, no; but all whatsoever said John 
περὶ τούτου, ἀληθῆ ἦν. 42, Καὶ τἐπίστευσαν πολλοὶ 
concerning this [man], true were, And “believed many 


ει «. ? > , iH] a 
ἐκεῖ ELC αὐτόν. 
there οὐ ὁ —ihim. 
11 Ἦν δε τις ἀσθενῶν Λάζαρος ἀπὸ Βηθανίας, 
Now there was acertain[man] sick, Lazarus of Bethany, 
{ Chel ae , ᾿ 4 ~ , a ~ 
ἐκ τῆς κώμης " Μαρίας καὶ Μάῤθας τῆς. ἀδελφῆς: αὐτῆς. 2 ἦν 
of the village of Mary and Martha her sister *It *was 
δὲ ‘Mapia' ἡ ἀλείψασα τὸν κύριον μύρῳ καὶ ἐκμάξασα 
‘and Mary who anointed the Lord withointment and wiped 
τοὺς πόδας αὐτοῦ ταῖς.θριξὶν αὐτῆς, ἧς ὁ ἀδελφὸς. Λάζαρος 
his feet with her hair, whose brother Lazarus 
ἠσθένει. ὃ ἀπέστειλαν οὖν ai ἀδελφαὶ πρὸς αὐτὸν λέγου- 
owas sick, “Sent Stherefore*the “sisters to him, say- 
: x ~ ? ~ ‘ are. ~ 
σαι, Κύριε, ide ὃν φιλεῖς aobevel. 4 ᾿Ακούσας. δὲ ὁ Ἰησοῦς 
ing, Lord, lo, he whom thou lovest is sick. But *having “heard Jesus 
Η͂ ΄ > ᾽ « ‘ 
εἶπεν, Αὕτη ἡ ἀσθένεια ovK.toriy πρὸς θάνατον, ἀλλ᾽ ὑπὲ 
_ Said, This sickness , is not unto 


τῆς δόξης τοῦ θεοῦ, ἵνα δοξασθῇ 


death, but . for 
4 en ~ ~ ᾽ 
ὁ υἱὸς τοῦ θεοῦ δι 








217 


stone thee not; but for 
blasphemy ; and be- 
cause that thou, being 
a man, makest thyself 
God. 34 Jesus answer- 
ed them, Is it not 
written in your law, I 


, said, Yeare gods? 35 If 


he called. them ‘gods, 
unte whom the word 
of God came, and the 
scripture cannot be 
broken; 36 say ye of 
him, whom the Father 
hath ‘sanetificd, and 
sent into the world, 
Thou blasphemest; be- 
cause I said, I am the 
Son of God? 37 If I 
do not the works of 
ny Father, believe me 
not. 38 But if’ 1 do, 
though ye believe not 
me, believe the works: 
that yemay know, and 
believe, that the Fa- 
ther ts in me, andI in 
him, 39 Therefore 
they sought again to 
take him: but he es- 
caped out of ‘their 
hand, 40 and went 
away again beyond 
Jordan into the place 
where John at first 
baptized; and there he 
abode... 41 And many 
resorted unto him, and 
said, John did no mi- 
racle; but all things 
that John spake of this 
man were true. 42 And 
many believed on him 
there. 


XI. Now se certain 
man was sick, named 
Lazarus, of Bethany, , 
the town of Mary and 
her sister Martha. 2 (ΘὉ- 
was that Mary which 
anointed the Lord with 
ointment, and wiped 
hts feet with her hair, 
whose brother Lazarus’ 
was sick.) 3 Therefore - 
his sisters sent unto 
him, saying, Lord. be- 
hold, he whom thou 
lovest is sick. 4 Whan 
Jesus heard that, 1ie 


Q said, This sickness is 


not unto death, but 
for the glory of God, 
that the Son of God: 


the glory. of God, that ‘may be glorified the Son of God by might be glorified 
" ἃ [ὃ] τ. “Ὁ ὅτι that yrra. f εἶπον L. Β ἐγένετο. τοῦ θεοῦ T. Β- τοῦ T. 
i πιστεύετε Τ.. Κ πιστεύετε LTTr. 1 γινώσκητε may Know Ltr. ™ τῷ πατρί (he 


Father Lrtra. 2 [οὖν] Tra. 


ο — πάλιν τ. Ρ Ἰωάνης Tr. 
» ΄ ν᾿ νας ας εν = : 
ἐπίστευσαν εἰς αὐτὸν ἐκεῖ LTTrA. 


S++ τῆς Τὶ “ ὃ Μαριὰμ tr. 


ᾳ ἔμενεν L, 


τ πολλοὶ, 


218 


thereby. 5 Now Jesus 
lored Martha, and her 
Bisier, and Lazarus. 


6 Wien be had heard 
therefore that he war 
gick, he abode twodays 
atill'in the same place 
where he was. 7 Then 
efter that saith he to 
7.is disciples, Let us go 
into Judza again. 
8 His disciples say un- 
to him’ Master, the 
Jews of late sought 
to stone thee; and go- 
ost thou thither again? 
9 Jeeus answered, Are 
there not twelve hours 
in the day? If any 
man walk in ‘the day, 
he stumbleth not, be- 
cause he seeth the πεν 
of this world. 10 But 
{i a man walk in the 
night, he stumbleth, 


because there is no 


light in him. 1] These 
things said he: and 
after that he saith 
unto them, Our friend 
Lazarus sleepeth ; but 
I go, that }. may a- 
wake him out of sleep. 
12 Thon said his disci- 
ies, Lord; if he sleep, 
e shall, do well. 
13 Howbeit Jesus spake 
of his death: but they 
thought that he had 
spoken of taking of 
rest insloep. 14 Then 
said Jesus unto them 
plainly, Lazarus is 
Gexd. 15 And I gm 
lad for your sakes 
hat I was not there, 
to the intent ye may 
believe ; nevertheless 
let us go unto him. 
16 Then said Thomas, 
which is called Didy- 
mus, unto his fellow- 
Gisciples, Let as also 
0, that we may die 
with him, 


17 Then when Jesus 
eame, he found that 


he had lain in the°- 


grave four days al- 
ready. 18 Now Beth- 
any was nigh unto 
Jerusalem, about fif- 
teen furlongs offs 
19 and many of the 
Jews came,to Martha 
and Mary, to comfort 
them.concerying their 


IQANNH®S ΧΙ 
: aac $ , ; ; 
αὐτῆς. 5 Ἢγάπα δὲ ὁ ᾿Ιησοῦς τὴν Ἰάρθαν καὶ τὴν ἀδελφὴν 
it. “Loved ‘now *Jesus Martha and ®sister 

> Ὁ“ 4 % 4 « 
αὐτῆς καὶ τὸν Λάζαρον. 6 ὡς οὖν ἤκουσεν ὅτι ἀσθενεῖ, 
her and Lazarus, When therefore hehcard that he is sick, 
τότε. μὲν epervey ἐν ἦν τόπῳ δύο ἡμέρας. 7 Επειτα 
then indeed heremained in which “he*was ‘place two duys. Then 
μετὰ τοῦτο λέγει τοῖς μαθηταῖς, Λγωμεν εἰς τὴν lovdaiay 
after this hosays tothe disciples, Let us go into Judea 
A ἢ , ~ a , ~ ΄ 
πάλιν. ὃ Λέγουσιν αὐτῷ οἱ. μαθηταί, σῬαββί,": νῦν ἐζή- 
again. *Say “to "him ‘the "disciples, Rabbi, just now *were 
, « ~ ‘ A ‘ ΄ Ὗ ~ 
τουν σε APacar ot ᾿Ιουδαῖοι, καὶ πάλιν ὑπάγεις ἐκεῖ; 
*seeking “thea *to®stone ‘the Jews, end again goest thou thither? 
> , 4 ~ » ‘ of , > 
9 ᾿Απεκρίθη. Yo" ᾿Ιησοῦς, Οὐχὶ δώδεκά Τείσιν ὥραι! τῆς 


2 Answered 1Jesus, *Not Stwelve “are *there hours “in the 
« o, . ἐ ~ ~ ,΄ 
ἡμέρας; ἐᾷν τις περιπατῇ ἐν τῇ ἡμέρᾳ, οὐ-προσκόπτει, 
day ? If anyone walk in the, .day, he stumbles not, 


! ~ - , 

ὅτι τὸ φῶς τοῦ.κόσμου.τούτου βλέπει" 10 ἐὰν.δὲ τις 
because the light of this world he seés ; but if anyone 
περιπατῇ ἐν τῇ νυκτί, προσκόπτει, ὕτι τὸ φῶς οὐκ ἔστιν ἐν 

walk in tho night, be etumbles, because the light is not in 
αὐτῷ. 11 Ταῦτα εἶπεν, καὶ μετὰ τοῦτο. λέγει αὐτοῖς, Aa- 
him. These things he said; and after this hesays tothem, La- 

« , « - ‘ . s w 

Zapog ὁ. φίλος. ἡμῶν κεκοίμηται" ἀλλὰ πορεύομαι ἵνα ἐξ- 
zerus our friend "᾿ tds fallen agleep ; “but Igo that I may 
υπνίσω αὐτόν. 12 Εἶπαν οὖν" οὶ. μαθηταὶ! "αὐτοῦ," Κύριε, 
awake him. 7Said ‘therefore his disciples, Lord, 


εἰ κεκοίμηται σωθήσεται. 18 Ἑἰρήκει δὲ ὁ ᾿Ιησοῦς περὶ 
if he has fallen asleep he will get well. But *had “spoken 1Jesus of 


τοῦ.θανάτου.αὐτοῦ" ἐκεῖνοι.δὲ ἔδοξαν ὅτι περὶ τῆς κοιμήσεως 


his death, butthey thought that of the rest 
τοῦ ὕπνου λέγει. 14 τότε “οὖν! εἶπεν αὐτοῖς ὁ Ἰησοῦς 
of sleep he speaks. Then therefore “said to *them Jesus 


γε , ΄ 7 , \ ἢ 2 ~ 
παῤῥησίᾳ, Λάζαρος ἀπέθανεν. 15 καὶ χαίρω. Ov ὑμᾶς, 
plainly Lazarus died. And 1 rejoice on your account, 
ἵνα πιστεύσητε, ὅτι οὐκ-ἤμην ἐκεῖ" “ἀλλ᾽! ἄγωμεν πρὸς 
in order that ye may belicve, that Iwasnot there, But letusgo to 


αὐτόν. 16 Εἶπεν οὖν Θωμᾶς, ὁ λεγόμενος Δίδυμος, τοῖς 
him, *Said ‘therefore Thomas, called Didymus, to the 
ἰσυμμαθηταῖς," "“Aywusy καὶ ἡμεῖς, ἵνα ἀποθαύῶμιν per’ 
fellow-disciples, Let “go also ‘us, that we may dio with 
αὐτοῦ. 
him. 
17 8 EMwy" οὖν ὁ ᾿Ιησοῦς ὃ etpey αὐτὸν τέσσαρας 
“Having *come *therefore ‘Jesus found him four | 
Ἰἡμέρας ἤδη" ἔχοντα ἐν τῷ μνημείῳ. .18 ἦν.δὲ *y' Βηθανία 
days already having been in the tomb, Now ?was ‘Bethany 


bd ‘ ~ « λύ : « ᾽ SY , ͵ ᾿ C 1 \ 
ἐγγὺς τῶν ἹἹεροσολύμων, ὡς ἀπὸ σταδίων δεκαπέντε 19 ‘wat 
near to Jerusalem, about "ὍΣ “furlongs ‘fifteen, and 
πολλοὶ! ἐκ τῶν ᾿Ιουδαίων' ἐληλύθεισαν πρὸς τὰς περὶ" 
many of the Jews had come unto teLOse around 
Μάρθαν kai "Μαρίαν," ἵνα παραμυθήσωνται αὐτὰς περὶ 
Martha and Mary, that they might console them concerning 





+ [αὐτοῦ] (read his disciples) L. 
2+ αὐτῷ to him Lr. 


LTTrAW, 
αὐτῷ to him Tra, 
h + καὶ and L. 


indy ἡμέρας TrA ; — ἤδη T. 
(read lad come to Martha) πιὰ. 


. Σ Ῥαββεί τ. 


Ὁ [οἱ μαθηταὶ] a. 
© ἀλλὰ LTTrA, 


¥Y—OGLTTrAW. “5 Spal εἰσιν 
© — αὐτοῦ (read the disciples) LT; 
f a “pe 
συνμαθηταῖς 1. ἐ Ἦλθεν came L. 
z k— 77, ᾿ πολλοὶ δὲ ETTrA. 2 τὴν 
Ὁ Μαριάμ, LTTrA. 


4 [οὖν] τ,.’ 


Ν, 


ἘΚ ΎΨΎ , 
ἘΝ: 


νυν συν eS eee 





- 
᾿ 
μ᾿ 
4 
7 
κα 


XI. JOHN. 


τοῦ. ἀδεχφοῦ σαυτῶν.! 20 ἡ οὖν. Μάρθα we ,ἤκουσεν ὅτι Po" 
their brother. Martha therefore when she heard that 
᾿Ιησοῦς ἔρχέται, ὑπήντησεν αὐτῷ" Μαρία.δὲ ἐν τῷ οἴκῳ ἐκα- 
vesus is coming, met him; butMary in the house was 
3 ῃ ΄ ‘ κ᾿ 2 = a 5 
utcero. 21 εἶπεν. οὖν «ἡ" Μάρθα πρὸς "τὸν! ᾿Ιησοῦν, Κύριε, εἰ 
Blttng. ‘Then said Martha to Jesus, ‘Lord, if 
ἧς ὧδε, "ὁ. ἀδελφός. μου οὐκ.ἂν. ἐτεθνήκει." 22 ‘adda! 
thou hadst been here, my brother had not died ; but 
καὶ viv olda ὅτι ὕσα ἂν. αἰτήσῃ τὸν θεόν, δώσει 
even now Iknow that whatsoever thou mayest ask of God, ?will *give 
σοι ὁ θεός. 23 Λέγει αὐτῇ ὁ Ἰησοῦς, ᾿Αναστήσεται ὁ ἀδελφός 
*thee ‘God, Says to her Jesus, SWill *rise “again “brother 
σου. 24 Acyer αὐτῷ" Μάρθα, Οἶδα bre ἀναστήσεται ἐν τῇ 
κὰν ὦ Says tohim Martha, I know that he willrise again in the 
ἀναστάσει ἐν τῇ ἐσχάτῃ ἡμέρᾳ. 25 Εἶπεν airy ὁ Ἰησοῦς, 
resurrection in the last ay 2Said *to ther ‘Jesus, 
πιστεύων εἰς EME, 


2 , > t ΕΣ , ‘ ε ὩΣ « 
Ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωῆ. ὁ 
υὐδιϊονο5, on me, 


I am the resurrection and the life: he that 
κἂν ἀποθάνῃ ζήσεται. Wea πᾶς ὁ ζῶν καὶ πιστεύων 
though hedie he shall live; and everyone who lives θὰ belioves 
εἰς ἐμέ, ov ἀποθάνῃ εἰς τὸν. αἰῶνα. πιστεύεις τοῦτο; 
on me, innowise shall die for ever. Believest thou this? 
27 Λέγει αὐτῷ, Ναί, κύριε. ἐγὼ πεπίστευκα Ori σὺ εἶ ὁ 

Shesays tohim, Yea, Lord; I have believed that thou art the 
χριστύς, ὁ υἱὸς τοῦ θεοῦ, ὁ εἰς τὸν κόσμον ἐρχόμενος. 

Christ, the ὅπ of God, who into the world comes, 
28 Kai “ταῦτα! εἰποῦσα ἀπῆλθεν, καὶ ἐφώνησεν Μαρίαν" 


And these things having said she went away, and called Mary 
Τὴν ἀδελφὴν αὐτῆς λάθρα," *elzrovea," Ὃ διδάσκαλος πάρ- 
her sister secretly, saying, The teacher is 


ἐστιν καὶ φωνεῖ σε. 29 ᾿Εκείνη ἃ ὡς. ἤκουσεν δἐγείρεται! ταχὺ 
come and calls thee. She when she heard risesup quickly 
καὶ “ἔρχεται! πρὸς αὐτόν. 30 οὔπω.δὲ ἐληλύθει ὁ ᾿Ιησοῦς 
and ‘comes to him. — Now not yet had 7come \Jesus 

εἰς τὴν κώμην, ἀλλ᾽ ἣν ἃ ἐν τῷ τόπῳ ὕπου ὑπήντησεν αὐτῷ 
into the village, but was. in the place where *met shim 
G , « ry? ~ co” ᾽ prs ? ~ τ": 

ἡ Μάρθα. 31 οἱ οὖν. Τουδαῖοι οἱ ὄντες per’ αὐτῆς ἐν τῇ οἰκίᾳ 


‘Martha. The Jews therefore who were with her in the house 
καὶ παραμυθούμενοι αὐτήν, ἰδόντες τὴν “ Μαρίαν" ὅτι ταχέως 
and ‘consoling her, having seen : Mary that quickly 


ἀνέστη καὶ ἐξῆλθεν, ἠκολούθησαν αὐτῇ, ἰλέγοντες," “Ort 
sherose up and went out. followed her, saying, 
ὑπάγει εἰς TO μνημεῖον iva κλαύσῃ ἐκεῖ. 32‘H.oby.£Mapia" 
She is going to the tomb that she may weep there. Mary therefore 
we ἦλθεν ὅπου ἦν 6" ᾿Ιησοῦς, ἰδοῦσα αὐτὸν ἔπεσεν ‘ic 
when ΒΠ6 came where *was ‘Jesus, secing him, fell \at 
‘ 56 ? “ ἢ Ω ᾽ a me ᾽ ΄ τ 
τοὺς ποδας. αὐτοῦ, λεγουσα αὐτῴ, Κύριε, εἰ ne ὧδε 
his feet, saying tohim, Lord, if thou hadst been here 
ovx.dvkarebaviv pou! ὁ ἀδελφός. 88 Ἰησοῦς οὖν we εἶδεν 
*had *not *died my .*brother. Jesus therefore when hesaw 





2 — αὐτῶν (read [their] brother) Trra. P — ὃ GLTTrAW. 
5 οὐκ av ἀπέθανεν (ἐτεθνήκει A) ὁ ἀδελφός μου LTTrA. 
π τοῦτο this TTrA, ἃ Μαριὰμ LTTra. Y λάθρᾳ, 
Ὁ ἠγέρθη rose Up LTrA. < Ὥρχετο came Tra. 
δόξαντες thinking TTrA. . & Μαριὰμ TTra. 
τοὺς πόδας GTTrAW. ᾿Κ μου ἀπέθανεν TTrA. 


2 εἴπασα Tr. 
d + ἔτι yet Ltr[A]. 
b — 6 LTTra, 


a— ἡ GL! 
* — ἀλλὰ [Β]ΤΊτΑ. 
a + δὲ and (she) Ὑτ[ Α]. 


219 


brother. 26 Then Mar- 
ha, as. soon as she 
heard that Jesus was 
coming, went and mt 
him; .but Mary sat 
suill™ in the house. 
21 Then said Martha 
unto Jesus, Lord, if 
thou hadst been here, 
my brother had not 
died. 22 But I know, 
that even now, what- 
soever thou wilt ask 
of God, God will give 
at thee, 23 Jesus saith 
unto her, Thy -:bro- 
ther shall rise again. 
24 Martha saith unto 
him, I Enow that he 
shall rise again in the 
resurrection at: the, 
last day. 25 Jesus 
said unto her, I am 
the resurrection, and 
the life: he that be- 
lieyeth in me, though 
he were dead, yet shall 
he live: 26 and whoso- 
ever liveth and believ- 
eth in me shall never 
die. Believest thou 
this? 27 She saith un- 
to him, Yea, Lord: I 
believe that thou art 
the Chhist, the Son of 
God, which should 
come into the world, 
28.And when she had 
so said, sho went her 
way, and called Mary 
her sister secretly, say- 
ing, The Master is 
come, and calleth for 
thee. 29 As soon ag 
she heard that, she 
arose quickly, and 
came unto him. 30 Now 
Jesus was not yet 
come into the town, 
but was in that place 
where Martha met 
him. 381 The Jews 
then which were with 
her in the house, and 
comforted her, when 
they saw Mary, that 
she rose up hastily and 
went out, followedher, 
saying, She goeth un- 
to the grave to weep, 
there. 32 Then when 
Mary was come where 
Jesus was, and saw 
him, she fell down at 
bis feet, saying unto 
him, Lord; if thou 
hadst been Here, my 
brother had not died. 
33 When Jesus there+ 
fore suw her wecping, 





¥ — τὸν [Tr], 
Y + ἡ LETrA, 


© Μαριὰμ LTEa, 


i αυτοῦ εἰς (πρὸς TYrA) 


220 


and the Jews also 
weeping «vhich,. came 
with her, he groancd 
in the spirit, and was 
troubled, 34.and said, 
Where have ye elaid 
him? They said unto 
him, Lord, come and 
wee.” 35 Jesus wept. 
36 Then said the Jews, 
Behold how he loved 
him! 37 And some of 
them suid, Could not 
‘this man, which open- 
ed the eyes of the 
‘blind, have caused 
“that even this man 
should not have died? 
38 Jesus therefore a- 
'gain groaning in him- 
self cometh to - the 
grave. It was a caye, 
and a stone Jay upon 
it: 39 Jesus said, Take 
ye away the stone;: 
Martha, the sister of 
him that was dead, 
saith unto him, Lord, 
by this time he stink- 
eth: for he hath been 
dead four days. 40 Je- 
sus saithunto her, Said 
I not unto thee, that, 
if thou ‘wouldest be- 
lieve,.thou shouldest 
see the glory of God? 
41 Then they took a- 
way the stone from the 
place where the dead 
was laid. And. Jesus 
lifted up his eyes, and 
said, Father, I thank 
thee that thou hast 
heard me. ~42 And I 
kuew that thou hear- 
est mé always: but be- 
cause of the people 
which stund ‘by I said’ 
it, that they may be- 


lieve that thou hast. 


sent me, 43 And when 
he thus had spoken, 


he cricd with a. loud: 


woice, Lazarus, come 
forth. 44 And he that 
was dead came forth, 
bound hand and foot 
with grayceclothes: and 
his face was bound 
about with a napkin. 
Jesus saith unto them, 


Loose him, and let 


him go, 


_ 45 Then many of the 
Jews which came to 
Mary, and had seen 
the things which Jesus 
did, believed on him. 
46 But some of them 
went their ways to the 
Pharisees, and told 





1 ἐδύνατο LTTrA. 


P ὄψῃ thou shouldest see Lrvraw. 
8 + αὐτὸν him t[Tr]a: 


GTTrA. 


‘around 


with a handkerchief bound about,’ 


IQANNHGAS. XI. 


αὐτὴν κλαίουσαν, καὶ τοὺς συνελθόντας αὐτῇ ᾿Ιουδαίους 


her weeping, and the *who*came*with “her Jews 
KAMLOVTAC,. ἐνεβριμήσατο τῷ πνεύματι, καὶ ἐτάραξεν ἑαυτόν, 
weeping, he groaned in ape it, and troubled himself, 


84 καὶ εἶπεν, Ποῦ τεθείκατε, αὐτόν; Λέγουσιν αὐτῷ, Κύριε, 


‘and ιβαϊὰ, Where have yclaid him; They say tohim, Lord, 
ἔρχου καὶ ice. 35 ᾿Εδάκρυσεν ὁ ᾿Τησοῦς. 36 ἔλεγον οὖν ᾿ οἱ 
come and sce. *Wept 1 Josus, “Said *therefore *the 
Ἰουδαῖοι, “Ide πῶς ἐφίλει αὐτόν. 87 Τινὲς. δὲ ἐξ αὐτῶν 

*Jews, Βωμοϊὰ how heloved him! But some of them 
εἶπον, Οὐκ. ἠδύνατο! οὗτος ὁ ἀνοίξας τοὺς. ὀφθαλμοὺς - 
said, Was not “able this eee who opened” the eyes eee 


τοῦ τυφχοῦ, ποιῆσαι! iva Kai οὗτος μὴ. ἀπο Εν 
ofthe blind [man], to have caused that also this one should Dot have-died ? 


38 Ἰησοῦς οὖν πάλιν πὲἐμβριμώμενος" ἐν ἑαυτῷ ἔρχεται 


Jesus therefore again groaning in himself ‘comes 
εἰς TO μνημεῖον. ἦν.δὲ: σπήλαιον, Kai λίθος ἔπέκειτο ἐπ᾽ 
to the tomb, ‘Now it was a cave, and astone waslying upen 
αὐτῷ. 39 λέγει "ὁ" Τησοῦς," Λρατε τὸν λίθον. Λέγει αὐτῷ 


it. *Says ‘Jesus, stone, 


«- > ~ 
ἡ ἀδελφὴ τοῦ 
Sthe ‘sister "of *him °who 


Take away the Bs ae 1to “him 
°reAynKoroc' Μάρθα, Κύριε, ἤδη ὀζει" 
Shas **died, *Martha, Lord, already he stinks, 


τεταρταῖος yao ἐστιν. 40 Λέγει αὐτῇ ὁ Ιησοῦς, Οὐκ. εἴπόν 


Said I not 


τὴν δόξαν τοῦ θεοῦ; 
οἵ Goi? ἢ 


*four nee ‘for it 515, “Says “to *her. 1 Jesus, 


Gol, ὅτι ἐὰν πιστεύσῃς, Power! 
to thee, that if thou shouldest believe, thou'shalt see the - glory 


41 "Hoav οὖν τὸν λίθον Ἰοῦ ἣν ὁ τεθνηκὼς κείμενος." 
They took away therefore’ the stone whcre*wasS*the °*dead “laid. 


Ὁ δὲ Τησοῦς ἠρὲν τοὺς ὀφθαλμοὺς ἄνω, καὶ εἶπεν, Πά- 


And Jesus lifted [815] eyes upwards, and said, Fa- 
TEO, εὐχαριστῶ σοι ὅτι ἠἤκουσάς pov. 42 ἐγὼ. δὲ yew ὅτι 
Fay Ithank thee that thou heardest me ; and I knew that 


ἀλλὰ διὰ τὸν ὄχλον τὸν περι- 


πάντοτε prov’ ἀκούεις" 
but on account of the crowd who © stand 


always’ me thou hearest ; 
εστῶτάα εἶπον ἵνα πιστεύσωσιν ore ov μξ ἀπέστειλας. 
I said [it], that they might. believe that thoi me  didst send. 
43 Kai ταῦτα οεἰπών, φωνῇ μεγάλῳ ἐκραύγασεν, Λά- 
And these sie having said, witha ?voice ‘Loud he cried, La- 
Caps, δεῦρο ἔξω. 44 Καὶ" ἐξῆλθεν ὑ τεθνηκώς, δεδεμένος 
zarus, come forth. And came forth he.who had been dead, bound — 
τοὺς πόδας Kai Tac xetoac κειρίαις, Kai 7.0Yc.avrov 
feet and hands with erayesinthes, and his face 
σουδαρίῳ περιεδέδετο. λέγει αὐτοῖς. ὁ Ἰησοῦς, Λύσατε 
*Says “to*them | _ ‘Jesus, Loose 
αὐτὸν καὶ ἄφετε" ᾿ ὑπάγειν. 
him and let [μ1π} go. 
-45 ἸΤολλοὶ οὖν ἐκ τῶν ᾿Ιουδαίων ot ἐλθόντες pee THY 
Many. therefore o£ the Jews .who came 
‘Mapiav" καὶ θεασάμενοι "ἃ" ἐποίησεν db Ἰησοῦς," ἐπίστευσαν 
Mary and saw what “did ‘Jesus, believed 
εἰς αὐτόν. 46 τινὲς. δὲ ἐξ “αὐτῶν ἀπῆλθον πρὸς τοὺς Papi- 
on him; butsome .of them “went to the .Phari- 





5 τετελευτηκότος LtTraW. 


—— Kat 
w—o “ines 


m ἐμβριμούμενος T. n — δ L[tTr]. 
ᾳ — οὗ ἣν ὃ τεθνηκὼς κείμενος GLIT?:A, 
τ Μαριὰμ, LTTra. 70 ἴτα. 


(reud he did) @LIT:aw. 


AL ΟἾΟΝ; 


͵ aot ᾽ . ΥΩ ᾽ . χ Δ’ Ἶ ~ 47 , 
oaiove καὶ *eirrov" αὐτοῖς Ya! ἐποίησεν τὸ ᾿Ιησοῦς. 47 συνήγα- 
068 and told them what did ‘Jesus. Gathered 
γον οὖν ot ἀρχιερεῖς καὶ οἱ Φαρισαῖοι συνέδριον, καὶ ἔλεγον, 

therefore the ehict priests and the Pharisees acouncil, and said, 

Ti ποιοῦμεν; Ort οὗτος ὁ ἄνθρωπος πολλὰ "σημεῖα ποιεῖ." 


What do we? for tims man many sigus does. 
48 ἐὰν ἀφῶμεν αὐτὸν οὕτως, πάντες πιστεύσουσιν εἰς αὐτόν" 
If welotalone him thus, all willbelieve on him, 


καὶ ἐλεύσονται ot Ῥωμαῖοι καὶ ἀροῦσιν ημῶν καὶ τὸν τόπον 
anil willcome the Romaus and willtukeawayfromus both the place 
καὶ TO ἔθνος. 49 Eié.dé.rte ἐξ αὐτὼν, Καιάφας, ἀρχιερεὺς 
aud the nation, But acertain one of them, Caiaphas, high priest 
ὧν 'TOU.EVLAUTOU.EKEivoU, εἶπεν αὐτοῖς, Ὑμεῖς οὐκ οἴδατε 
being of that year, said tothem, Ye know 
Ana . ͵ ~— “ 
οὐδέν, 50 οὐδὲ ὑδιαλογίζεσθε! ὅτι συμφέρει “ἡμῖν" ἵνα εἴς 


nothing, nor consider that it is profitable forus that one 
ἄνθρωπος ἀποθάνῃ ὑπὲρ Tov λαοῦ, καὶ μὴ ὅλον τὸ ἔθνος 
man should die for the people, and -not “whole ‘the nation 


ἀπόληται. 51 Τοῦτο.δὲ ap’ ἑαυτοῦ οὐκ.εἶπεν, ἀλλὰ apy- 
should perish, But this from himself he said not, bat high 
“ερεὺς ὧν τοῦ. ἐνιαυτοῦ ἐκείνου, “προεφήτευσεν ὅτι “ἔμελλεν" 
_ priest being .of that year; prophesied that *was *about 
fo" Ἰησοῦς ἀποθνήσκειν ὑπὲρ τοῦ ἔθνους, 52 καὶ οὐχ ὑπὲρ 
1Jesus to die for the nation; and not for 
τοῦ ἔθνους μόνον, ἀλλ᾽, ἵνα Kai τὰ τέκνα τοῦ θεοῦ τὰ διεσκορ- 
the nation only, bnt that also the children of God who have beeh 
πισμένα συναγάγῃ εἰς ἕν. 88 ἀπ᾽ ἐκείνης οὖν 
scattered abroad he might guthertogether into one, , From that “therefore 
THC ἡμέρας συνεβουλεύσαντο ἵνα ἀποκτείνωσιν αὐτόν. 
day they took counsel together thac they might kill him, 
54 "Inootc οὖν" ἰοὺκ ἔτι" παῤῥησίᾳ περιεπάτει ἐν τοῖς 
: Jesus therefore no longer publicly walked among the 
Ἰουδαίοις, ἀλλὰ ἀπῆλθεν ἐκεῖθεν εἰς τὴν χώραν ἐγγὺς τῆς 
Jews, but went away thence into the country near the 


ἐρήμου, “εἰς ᾿Εφραὶμ λεγομένην πόλιν, κἀκεῖ "διέτῥιβεν" 


desert, to *Hphraim™~ Scalled ‘a *city, and there he stayed 
μετὰ τῶν. μαθητῶν ἰαὐτοῦ. 
: with: his disciples. 


55 “Hy.dé ἐγγὺς τὸ πάσχα τῶν ‘lovdaiwy, rai ἀνέβησαν 
Now ‘was ’near ‘the *passover of ‘the sJews, and went up 
.todXoi εἰς ‘Teposdhupa ἐκ τῆς χώρας πρὸ τοῦ πάσχα, ἵνα 
many to Jerusalem outof the country before the passover, that 
ayviowow ἑαυτούς. 56 ἐζήτουν οὖν τὸν ᾿Ιησοῦν, καὶ 
they might purify themselves. They were seeking therefore Jesus, and 
MéNeyov' per’ ἀλλήλων ἐν τῷ ἱερῷ ἑστηκότες, Τί δοκεῖ 
were saying among one another in the temple standing, What Joesitseem 
ὑμῖν, Ore οὐμὴ ἔλθῃ εἰς THY ἑορτήν ; 47 Δεδώκεισαν δὲ 
to you, that inno wise hewillcometo ‘the feast? Now had given 
Pai" οἱ ἀρχιερεῖς καὶ ot Φαρισαῖοι ϑἐντολήν," ἵνα ἐάν τις 
both the chief priests and the Pharisees acommand, that if anyone 
νῷ ποῦ ἐστιν μηνύσῃ, ὕπως πιάσωσιν αὐτόν. 
should know where 6 15 he should shew [10], that they mighttake him. 


ΕΣ 


τ εἶπαν τ. YOL. = — 6 LTTrA. 8 ποιεῖ σημεῖα LTTrAW. 
δ ὑμῖν for you TTra. 4 ἐπροφήτευσεν LTTrAW. © ἥμελλεν LTTrAW. 
αὶ ἐβουλεύσαντο they took counsel Ltr. Β οὖν ᾿Ιησοῦς Tra. 
Κ᾿ ἔμεινεν Tra, ' — αὐτοῦ (read the disciples) TTra. m eXeyav T. 
* © ἐντολὰς commands TTrA. 


991 


them what things Je- 
sus had done. 47 Then 
pthered the chief 
priests and the Phari- 
seesacounc}jl, and said, 
What do we ? for this 
man doeth many mi- 
racles, 48 15 We let 
him thus alone, all men 
will believe on .him: 
and the Romans shall 
come and take away 
both our place and na- 
tion. 49 And one of 
them, ntmed Caiaphas, 
being the high priest 
that same year, said 
unto them, Ye know 
nothing at all, 50 nor 
cousider-that it is ex- 
pedient for us, that one 
man should die for tha 
people, and that the 
whole nation perish 
not. 51 Andthisspake 
he not of himself: but 
being high pyiest that 
year,he prophesied that 
Jesus should die for 
that nation; 52and not 
for that nation only, 
but that also he should 
gather together in one 
the children of God 
that were scattered a- 
broad. 53 Then from 
that. day forth they 
took counsel together 
for to put him to death. 
54 esus therefore 
watked no more openly 
among the Jews; but 
went thence unto a 
country near to the 
wilderness, into a city 
ealled Ephraim, and 
there continued with 
his disciples. 


55 And the Jews’ 
passover was nigh at 
hand: and many went 
out of the country up 
to Jerusalem before 
the passover, to purify 
themselves. 56 Then 
sought they for Jesus, 
and spake 
themselves, as they 
stood in the temple, 
What think ye, that he 
will not come to the 
feast? 57 Now both 
the chief priests and 
the Pharisees had 
given a command- 
ment, that, if any man 
knew where he were, 
he should shew if, that 
they might take him, 


Ὁ λογίζεσθε LTTrAW. 
f— δ GLTTraW. 

i οὐκέτι GLTTr 

© — καὶ LTTrAW. 


222 


XII. Then Jesus six 
days before the pass- 
over came to Bethany, 
where Lazarus was 
which had been dead, 


whom he raised from - 


thedeid. 2 There they 
made. him a supper; 
and Martha served: 
but Lazarus was one 
of them that gat atthe 
table with him, 3Then 
took Mary a pound of 
ointment of  spike- 
nard, very costly, and 
anointed the feet of Je- 
sus, aud wiped his feet 
with her hair : and the 
house was filled with 
the odour of the oint- 
ment. 4 Lhensaithone 
of his disciples, Judas 
Iscariot, Simon’s son, 
which should betray 
him, 5 Why was not 
this cintment sold for 
three hundred pénce, 
and given to the poor? 
6 This he said, not that 
he cared for the poor ; 
but because he was a 
thief, and had the bag, 
and bare what was put 
therein. ,7 Then said 


Jesus, Let her alone :- 


against the day of my 
burying hath she kept 
this. 8 For the poor 
always ye have with 
you; but me ye have 
not always. 


9 Much people ofthe 
Jews therefore knew 
that he was there: and 
they came not for Je- 
gus sake only, but that 
they might see Lazarus 
also, whom he had 
raised from the dead. 
10 But the chief priests 
consulted that they 
might put Lazarus also 
to death; 11 bctause 
that by reason, of him 
many of the Jews 
went away, and be- 
lieved on Jesus. 


12 On the next day 
rouch people that were 
come to the feast, when 
they heard that Jesus 
was coming to Jerusa- 
lem, 13 took brauches 
of palm trees, aud went 
forth to meet him, and 


ITQANNHS. SIT, 

12 Ο.οὖν. Ἰησοῦς πρὸ ἕξ ἡμερῶν τοῦ πάσχα ἦλθεν εἰς 
Jesus therefore “before ‘six “days the pussover came to 
Βηθανίαν, ὅπου ἦν Λάζαρος Ῥὺ τεθνηκώς," ὃν ἤγειρεν 
Bethany, where was Lazarus who had died, whom he raised 
ἐκ νεκρῶν, 2 ἐποίησαν οὖν αὐτῷ δεῖπνον ἐκεῖ, 
fromamong [the] dead. They made therefore hini 
καὶ ἡ Μάρθα διηκόνει: ὁ.δὲ. Λάζαρος εἷς ἦν τ τῶν Sovvava- 
and Martha served, but Lazarus one was of those re- 
κειμένων" αὐτῷ. 8 Ἢ οὖν 'Μαρία! λαβοῦσα λίτραὐ upov 
clining with him, Mary therefore having taken a pound of ointment 
νάρδου πιστικῆς πολυτίμου, ἤλειψεν 'τοὺς πόδας "τοῦ" Ἰησοῦ, 
of *nard ‘pure of great price, anointed the feet of Jesus, 
καὶ ἐξέμαξεν ταῖς. θριξὶν. αὐτῆς τοὺς. πόδας. αὐτοῦ" η.δὲ οἰκία 
and wiped with her hair his feet ; and the house 
ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου. 4 λέγει "οὖν" χεῖς ἐκ 


was filled with the odour of the ointment. Says therefore one of 

~ ~ ᾽ ~ , ,« ᾽ ΄ © 
τῶν. μαθητῶν. αὐτοῦ, ᾿Ιούδας; Σίμωνος Ισκαριώτης, ὁ. 
is disciples, " Judas, Simon's [sen] Iscariote, who 


μέλλων αὐτὸν παραδιδόναι, 5 YAtatt' τοῦτο τὸ μύρον οὐκ 
was about him to deliver up, Why “thie “ointment “not 
ἐπράθη τριακοσίων δηναρίων, καὶ ἐδόθη πτωχοῖς ; 6 Εἶπεν 
*was sold for three hundred denarii, and' given ἴο [086] poor? “he %said 
δὲ τοῦτο, οὐχ ὅτι περὶ TOY πτωχῶν ἔμελεν. αὐτῷ, ἀλλ᾽ ὅτι 
‘but this, not that for the poor e was caring, ; but because 
κλέπτης ἦν, Kai τὸ γλωσσόκομον "εἶχεν, καὶ" τὰ βαλλόμενα 
athief he was, and the bag: had, and what was put into 
ἐβάσταζεν. 7 εἶπεν οὖν ὁ ᾿Ιησοῦς, “Adec αὐτήν" εἰς 
[10] carried. ‘Said *therefcre ‘Jesus, Let ‘alone ‘her: for 
τὴν ἡμέρα τοῦ ἐνταφιασμοῦ.μου ὕτετήρηκεν" αὐτό. ὃ "τοὺς 
the day - of my burial has she kept it: “the 
‘ ” a ~ ν᾿ . 
πτωχοὺς yap πάντοτε ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ. δὲ οὐ πάντοτε 


*poor for always yehave with you, but me wot always 
EXETE. 
ye have. 
9 Ἔγνω οὖν © ὄχλος πολὺς ἐκ τῶν ᾿Ιουδαίων Ore ἐκεῖ 
7Knew "therefore'a ‘crowd “great “οὔ ‘the Jews that there 
γ᾽ ‘ “ ’ s ‘ > ~ YS ? 2 -Ὦἢ 
ἐστιν, καὶ ἦλθον, οὐ διὰ τὸν ᾿Ιησοῦν μόνον, ἀλλ᾽ ἵγα 
heis; and they came, not because of Jesus only, but that 
καὶ τὸν Λάζαρον ἴδωσιν ὃν ἤγειρεν ἐκ νεκρῶν. 
also _ Lazarus they might see whom he raised from among [the] dead. 


10 ἐβουλεύσαντο.δὲ οἱ ἀρχιερεῖς ἵνα. καὶ τὸν Λάζαρον ἀπο- 


- But “took ‘counsel ‘the ?chict-priests that also Lazarus they 
κτείνωσιν, 11 ὅτι πολλοὶ δ᾽ αὐτὸν ὑπῆγον 
might kill, because many ‘by Srecson *of “him ®were °going away 


τῶν ᾿Ιουδαίων καὶ ἐπίστευον εἰς τὸν ᾿[ησοῦν. 
‘of *the ἴδενν8 and were believing on Jesus. 
12 Τῇ ἐπαύριον ὄχλος πολὺς ὁ ἐλθὼν εἰς THY ἑορτήν, 
Onthe morrow a“crowd ‘great who came to the + feast, 
ἀκούσαντες ὅτι ἔρχεται 40" ᾿Ιησοῦς εἰς ἹἹεροσόλυμα, 13 ἐλα- 
having heard that 7is “coming ‘Jesus into erusalem, touk 
‘ a3 ~ ΄ Φ δ Νὴ ᾽ «- id e ? ~ wu 
Bov τὰ Baia τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν favTy, 
branvhesofthe ‘palms and wentout to meet him, 








P — ὃ τεθνηκὼς [L]T [Tra]. 
8 ἀνακειμένων σὺν GLTTrAW. 
® Ἰούδας ὁ Ἰσκαριώτης εἷς ἐκ (-— ἐκ Tr) τῶν μαθητῶν αὐτοῦ TTrA 

5. + ἵνα that LTTrAW. 
4.— ὁ GLTTraW. 


(those) Ta. 


having Τττα. 
(crowd) T. 


4 + ὁ (—06T)'Inaovs Jesus (raised) LTTraw. r+ ἐκ of 
τ Μαριὰμ Tr. ᾿ κ᾿ [τοῦ] ττ. ™ δὲ but (says) 7. 
Υ Διὰ τί LTrA. 2 ἔχων 
_ > τηρήσῃ she may keep Lrtraw, 7+ othe 
© αὑτῶν them w. 


‘a supper there, — 


See a ee ee 


a 


2h Bt coy Fl 





ΧΙ JOHN. 


καὶ ἱἔκραζον," Ξ' ὥσαννά, εὐλογημένος ὁ ἐρχύμενος ἐν 
end werecrying, Hosanna, blessed [is]he who comes in (the) 
ὀνόματι κυρίου, ἃ ὁ βασιλεὺς τοῦ ᾿Ισραήλ. 14 Evpwv δὲ 
name of {the} Lord, the king of Isracl. “Having *found ‘and 
ὁ Ιησόῦς ὀνάριον ἐκάθισεν ἐπ΄ αὐτό, καθώς ἐστιν yeypdp- 
7Jesus 8. young ass sat upon it, as it is. writ- 

15 M ‘ ~ ig , ΠῚ ἮΝ ᾿’ ~ LAN ’ 4 Xr ’ “! 
μενον, 15. Μὴ.φοβοῦ, Bvyarep" Σιων" 100v, Ο-βασιλεὺς. σου 

ten, 3 Fear not, daughter of Sion: behold, thy king, 
16 ταῦτα. "δὲ" οὐκ 


Epxerat, καθήμενος ἐπὶ πῶλον ὄνου. ͵ 
*These *things ‘now ποῦ 


comes, sitting on acolt of an ass, 
ἔγνωσαν οὶ. μαθηταὶ αὐτοῦ" τὸ. πρῶτον, ἀλλ᾽ ὅτε ἐδοξάσθη 
“knew © *his *discipies at the first, but when was glorified 
™6""Inoove τότε ἐμνήσθησαν ore ταῦτα ἦν ἐπ᾽ αὐτῷ 
Jesus then they remembered that these things were of him 
γεγραμμένα, καὶ ταῦτα ἐποίησαν αὐτῷ. 17 ἐμαρτύρει οὖν 
. written, and thesethings they did τὸ Βίτα, ' Bore witness therefore 
θοὸν» " att n ? ᾽ - ἐσ tl Η ΄ ἐ , . ? 
ὁ ὄχλος" ὁ ὧν μετ᾽ αὐτοῦ, OTe" τὸν Λάζαρον ἐφώνησεν ἐκ 
the crowd that was with him, when Lazarus he called out of 
TOU μνημείου, καὶ ἤγειρεν αὐτὸν ἐκ νεκρῶν. 18 διὰ 
188 tomb, and raised him from among [the] dead. Onaccount of 
τοῦτο °Kai" ὑπήντησεν αὐτῷ ὁ ὄχλος, OTL PrjKovoev" τοῦτο 
this also met him the crowd, because it heard ‘this 
αὐτὸν. πεποιηκέναι τὸ σημεῖον. 19 οἱ οὖν Φαρισαῖοι “εἶπον" 
‘of *his *having *done sign. * The *therefore ‘Pharisees said 
πρὸς ἑαυτούς, Θεωρεῖτε ὅτι οὐκ ὠφελεῖτε οὐδὲν; ἴδε, ὁ κόσμος 
among themselves, Doyeses that yegain nothing? lo, the world 
Orlow αὐτοῦ ἀπῆλθεν. 
after him is gone, 
20 Ἦσαν δὲ 'ττινες “EXAnvec! ἐκ τῶν ἀναβαινόντων ἵνα 
And there were certain Greeks among those coming up that 
®roookvynowow" ἐν τῇ ἑορτῇ 21 οὗτοι οὖν προσῆλθον 
they might worship in the feast; these therefore came 
Φιλίππῳ, τῷ ἀπὸ Βηθσαϊδὰ τῆς Γαλιλαίας, καὶ ἠρώτων 
to Philip, τὸ wasfrom  Bethsaida of Galileo, and they asked 
αὐτὸν λέγοντες, Κύριε, θέλομεν τὸν Ἰησοῦν ἰδεῖν. 22 "Eoye- 
him saying, _ Sir, we desire Jesus *to “see. ®Comes 
ται " Φίλιππος Kai λέγει τῷ Avdpég? καὶ πάλιν! ᾿Ανδρέας 
*Philip and tells ‘Andrew, and again Andrew 
καὶ Φίλιππος * λέγουσιν τῷ Ἰησοῦ. 23 ὁ.δὲ. Ἰησοῦς "ἀπε- 
and Philip ' tell , Jesus. But Jesus an- 
cpivaro' αὐτοῖς λέγων, ᾿Ελήλυθεν ἡ ὥρα ἵνα δοξασθῇ 
awered them saying, °Has*come ‘the *hour that should be glorified 
ὁ υἱὸς τοῦ ἀνθρώπου. 24 ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν. μὴ ὁ 
the Son of man. “ Verily verily Isay toyou, Unless tho 
κόκκος TOU σίτου. πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος 
grain of wheat falling into the ground should die, it alone 
3 ‘ > ΄ ᾿ Η͂ ῃ mye ~ 
μένει" ἐὰν. δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. 25 ὁ φιλῶν 
abides; butif itshoulddie, much fruit itbears. Hethat loves 
τὴν. ψυχὴν. αὐτοῦ. ἀπολέσει". αὐτήν, καὶ ὁ μισῶν τὴν 
his life shall lose it, and hethat hates 
ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ.τούτῳ sic ζωὴν αἰώνιον ,φυλάξει 
“139 this = in this world to : lifé eternal .shull keep 








f ἐκραύγαζον LTTra. & + [λέγοντες] Saying L. ΒΕ + καὶ and TTra. 
k δὲ (L]1Tra. lavrod. οἱ μαθηταὶ τ. δος ὃ TTrAW., 
ο -- καὶ Tr. P ἤκουσαν they heard GLTTraw. 4 εἶπαν TTr. 
® προσκυνήσουσιν they shall worship Lira.. * + 6 Tra. 


π 4+- καὶ and LYgra, * ἀποκρίνεται aDSWers TTr. 


223 


cried, Hosanna: Rless- 
ed is the King of Israel 
that cometh in the 
‘Name of the Lord 
14 And Jesus, when he 
had found a youn 

ass, sat thereon; as i 

is written, 15 Fear not, 
daughter of Sion: be- 
hold, thy King cometh, 
sitting on an ass’s colt, 
16 These things under- 
stood not his disciples 
at the first: but when 
Jesus was glorified, 
then remembered they 
that these things were. 
written of him, and 
that they had done 
these things unto him. 
17. The pede therefore 
that was with him 
when he called Taza- 
rus out of his grave, 
and raised him frem 
the dead, bare record. 
18 For this cause the 
people also met him 

for that they heard 
that he had done this 
miracle. 19 The Pha- 
risees therefore said a- 
mong themselves, Per- 
ceive ye how ye pre- 
vail nothing? ‘behold, 
the world is gone after 
him. 


20 And there were 
certain Greeks among 
them that came up to 
worship at the feast: 
21 the same came 
therefore to Philip, 
which was of Bethsaida 
of Galilee, and desired 
him, saying, Sir, we 
would see Jesus, 
22 Philip cometh and 
telleth Andrew: and s 
gain Andrew and Phi- 
lip tell Jesus. 23 And 
Jesus answered them, 
saying, The hour is 
come, that the Son of 
man should be glori- 
fied. 24 Verily, verily, 
I say unto you, Except 
8. corn of wheat fal} in- 
to the ground and die, 
it abideth alone: but 
if it die, it bringeth 
forth much fruit. 25 He 
that, loveth his life 
shall lose it; and he 
that hateth his life in 
this world shall keep it 
unto life eternal. 261f 





1 θυγάτηρ LTTrAW. 


4 ὅτι because EGLTW, 
τ Βλληνές τινες LTTrA. 
Y ἔρχεται (Andrew) comes LTTra. 
Υ ἀπολλύει loses Tr. 


224 


any man serve me, let 
him follow me; and 
‘where I am, there shall 
_also my servaut be: af 
any man serve me, hin 
will my Father honour. 


27 Now is my soul 
troubled; and what 
shall I say? Father, 
save me from this 
hour: but for this cause 
came 1 unto this hour. 
2& Father, glorify thy 
naroe. Then came there 
a voicc from heaven, 
saying, I have both 
glorified tt, and will 
glorify ἐξ again. 29The 
people therefore, that 
stood by, and heard it, 
said that it thundered 
others said, An angel 
spake tuhio. 30Jesus 
answered and said, 
‘Thjs voice came not be- 
cause of me, but for 
your aukes. 31 Now is 
the judgment of this 
world: iow shall the 
prince of this world be 
eastout. $2And I, if I 
be lifted up from the 
earth, will draw all 
men unto me. 33 This 
he said, signifying 
what death. he should 
die. 34 The people an- 
swered him, We have 
heard out of tho law 
that Christ abideth for 
ever: and how sayest 
thou, The Son of man 
must be liftedup? who 
is this Son of man? 
35 Then Jesus said un- 
to them, Yet a little 
while is the light with 

ou. Walk while ye 

ave the light, lest 
darkness come upon 
you : for he that walk- 
eth in darkness know- 
eth not whither he go- 
eth. 86 While ye have 
light, believe in the 
light, that ye may be 
the children of light: 
These things spake Je- 
sus, and dvparted, and 
did hide himself from 
them. 37 But though 
he had done so many 
miracies before them, 
yet they belicved not 
on him: 38, that the 
sayiug of Bkaias. the 
prophet might be ful- 


τ: τις διακονῇ LTTrAW. 

ς [οὖν] Ltr. 
b + οὖν therefore TA. 
m— ὃ LTIra, 


hour) Gurr. 
LYTraw. 
J ὡς LYTrA. 


ὅπου εἰμὶ ἐγὼ ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται" 
I my 


IQANNHS. xp 
αὑτήν." 26 ἐὰν ἐμοὶ "διακονῇ τις," ἐμοὶ ἀκολουθειτω" καὶ 
it. If ‘me Jeerve ~ stanyone, me lothimfollow; and 
ἀραὶ bay 
shallbe, And i 
τις ἐμοὶ διακονῇ, τιμήσει αὐτὸν ὁ πατήρ, 
anyone me serve, vill ‘honour ‘him “the ‘Father. - 
27 Nov n.puyn-wov τετάρακται, καὶ τὶ εἴπω; T0darep, 
. Now my soul 45 been troubled, ahd what sha)! l say? Father, | 
σῶσόν μὲ ἐκ Ti¢wpac.ravTyc.” ἀλλὰ ῤ διὰ τοῦτα ἦλθον 
save me from this hour. But on account of this I came 
εἰς τὴν.ὥραν.ταύτην. 28 Πάτερ, δύξασόν σου τὸ ὕνομα. 
το this hour. Father, glorify thy name, | 
Ἦλθεν. οὖν φωνὴ ἐκ του οὐρανοῦ, Kai ἐδόξασα καὶ πάλιν 
Thertfore came a voico out οὗ heaven, ‘*Both ‘I glorified and again { 
δοξάσω. 29 ᾽Ο.“οὖν" ὄχλος ὁ Séiorwo" eat! ἀκούσεις 
will glorify [it]. Thereforethe crowd which stood (there) and heard 
» . " ᾿ » Ν' »” ᾽ " 
theyer βροντὴ». γεγονέναι. ἄλλοι ἔλεγον, ΓΑγγελος αὐτῷ 
suid, Thunder there has been: others said, Anangel to him 


λελάληκεν. BO Απεκρίθη [ὁ" ᾿Ιησοῦς καὶ εἶπεν, Οὐ δι ἐμὲ 


where 7am there also *servant 


has spoken *Answered ‘Jesus and said, Not because of me 
“ Π st , ? ‘ ’ ‘ ~ ~ ’ 

βαύτη ἡ φωνὴ" γέγονεν, ἀλλὰ δι ὑμᾶς. 31 νῦν κρίσις 
this -. vuvice has coine, but because of you. Now judginent 


ἐστὶν τοῦ κύσμου τούτυυ' νῦν ὁ ἄρχων Τοῦ Rog μοι το 
is of this world ; now tho princo - of this world : 
ἐκβληθήσεται ἔξω: 82. κἀγὼ ἐὰν ὑψωθὼῶ ἐκ. τῆς γῆς, πάν- 
shall be cast - out: andI tf Ibeliftedup fromthe earth, Yall 
τας ἑλκύσω «πρὸς ἐμαυτόν. 33 Τοῦτο.δὲ ἔλεγεν, σημαίνων 
‘will *draw to myself. But this heésaid, signifying 
ποίῳ θανάτῳ ἤμελλεν ἀποθνήσκειν. 34 ἀπεκρίθη " αὐτῷ 


by what death he was-about ‘to die, %Answered *him 
ὁ ὄχλος, Ἡμεῖς ἠκούσαμεν ἐκ τοῦ νόμου STL ὁ χριστὸς 
‘the *crowd, Θ heard out of tho law that the Christ 


͵ ΄»᾽ ‘ I~ ’ ~ j ’ " vw δ " ͵ ~ 
μένει ξἰς. τὸν αἰῶνα, καὶ πῶς ‘od λέγεις," Ὅτι δεῖ ὑψωθῆναι 
abides for ever, - and how “thou ‘sayest, that must be lifted up ; 
Tov υἱὸν τοῦ ἀνθρώπου ; τίς ἐστὶν οὗτος ὁ υἱὸς TOU ete geld 

the Son of man? Who is this Son of mau? 
35 Εἶπεν οὖν αὐτοῖς ὁ ᾿Ιησοῦς, “Ert μικρὸν χρόνον τὸ 
*Said ““therefore *to *them: ‘Jesus, Yet alittle while ὑπ 
ὥς μεθ᾽ ὑμῶν" ἐστιν. περιπατεῖτε Ewe" τὸ φῶς ἔχετε. ἵνα 
ight with you ia. Walk while the light ye have, that 
ἢ σκοτία ὑμᾶς καταλάβῃ: καὶ ὁ περιπαπῶν ἐν τῇ 
*not ‘darkness *you “may overtake. ‘And he who walks in the 


, ’ té ~ * ΄ 36 ΤΩ " Ma oe ee! = 
OKOTLA OVK.UICEY TOU ὑπάγει. EWC TO φως EVETE, πισ- 


durkuess knows not where he goes. While the light ye have, be- 
TEVETE εἰς TO φῶς, ἵνα Viol φωτὸς γένησθε. Tatra | 
lieve in the light, that sons of Mfght yo may become, ‘hese things 
thaXnoev ""ὸὺ" ᾿Ιησοῦς, καὶ ἀπελθὼν ἐκρύβη ἀπ’ αὐτῶν. 
spoke Josus, and goingaway washid = from thein. 
37 Τοσαῦτα.δὲ αὐτοῦ σημεῖα πεποιηκότος ἔμπροσθεν αὐτῶν 
But ([though)so many fhe ‘signs had done before them | 
οὐκ. ἐπίστευον εἰς αὐτόν, 38 ἵνα ὁ λόγος Ἡσαΐου τοῦ mpo- 
they believed not on him, that tho word of Esains tho pro- 


/— καὶ GLTTrA. Ὁ ταύτης ; (continue the question to the word 
4 ἑστηκὼς L. ε-- καὶ τ. - ἔ--- ὃττγα. δ ἡ φωνὴ αὕτη 
i λέγεις σύ TTra. * ἐν ὑμῖν among you GLTTra. 


εἶν De 








a 
Ρ 
a 


XII, ἘΠῚ: JOHN. 
ghrov mAnpwOy, ὃν εἰπὲν, Κύριε, τὶς ETLOTEVOEY TY 
phet might be fulfilled, ‘which he said, Lord, who believed’ - 


ἀκοῇ ἡμῶν; καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη ; 
our report? and the arm of {the} Lord to whom was it revealed? 
B39 Διὰ. τοῦτο οὐκ ἠξύναντο πιστεύειν, Ore πάλιν εἶπεν 
Οἱ thisacconnt they conld not: believe, because again said 
Ἡσαΐας, 40 Τετύφλωκεν αὐτῶν τοὐςὀφθαλμοὺς καὶ ὕπε- 
Esaias, He has blinded _ their eyes and has 

᾿ - ‘ » ~ ΕΣ 
πώρωκεν" αὐτῶν τὴν καρδίαν" ἵνα μὴ ἴδωσιν τρῖς ὀφ- 

harden® their heart, that they should not see with the 
θαλμοῖς καὶ νοήσωσιν rp καρδίᾳ Kai “ἐπιστραφῶσιν," Kai 
be converted, 


eyes and understand with the heart .and *- 

Ριάσωμαι" αὐτούς. 41 Ταῦτα εἶπεν : Ἡσαΐας, Sore" εἶδεν 

Ishould hoal them. These things said Esaias, when he saw 

τὴν. δόξαν. αὐτοῦ, καὶ ἐχάλησεν περὶ αὐτοῦ. 42 ὅμως μέντοι 
his glory, and spoke concerning ‘him, Although indeed 

Kai ἐκ τῶν ApYovTwY: mooi ἐπίστευσαν εἰς αὐτόν" 


rulers many believed on him, 

᾿ ᾿ , > . . “ 4 
τοὺς Φαρισαίους. οὐχ. μολόγουν, ἵνα μὴ 
Pharisees they confessed not, that not 

ἀποσυνάγωγοι γένωνται. 43 ἠγάπησαν γὰρ τὴν δόξαν 
put out of the synagogue they might be; « for they loved the glory 
τῶν ἀνθρώπων μᾶλλον ἤπερ τὴν δόξαν τοῦ θεαῦ. 44 ᾿Τησοῦς 

, ofmen more. than the _ glory of God. 2Jesus ' 
.6& ἔκραξεν καὶ εἶπεν, Ὃ πκιστεύων εἰς ἐμέ, οὐ.πιστεύει εἰς 
‘Hut cried and said, Hethat believes on’ me,  believesnot on 
ἐμέ, "AX" εἰς τὸν πέμψαντά pe’ 45 καὶ ὁ θεωρῶν ἐμέ, 
me, but 
θεωρεῖ τὸν πέμψαντά pe. 46 ἐγὼ- φῶς εἰς τὸν κόσμον 
beholds him who sent me. I, alight’into the world 
ἐλήλυθα, ἵνα πᾶς ὁ πιστεύων εἰς ἐμέ ἐν TH σκοτίᾳ. μὴ 
Mavecome, that everyone that believes on me in the darkness “ποῦ 
pein, 47 καὶ ἐάν τις prov ἀκούσῃ τῶν ῥημάτων καὶ μὴ 
‘may abide, And if ‘anyone‘*of*me "hear *the *words and *not 


4 Z ΄ "2 ι > , ’ ᾽ ΄ « > ‘ 7 .“ 
πιστεύσῃ," ἐγὼ ov.Kpivw αὐτόν" οὐ.γὰρ. ἦλθον wa 


even from amoung the 


ἀλλὰ, τ΄. διὰ 


. but onaccount of the 


'κρίνω 


‘believe, I donotjudge him, for came not that I might judge 
τὸ» κόσμον, ἀλλ᾽ ἵνα σώσω τὸν κόσμον. 48 ὁ ἀθετῶν 
the world, but that I might save the world Hethat rejects 

* 


τὸν -«ρίνοντα 


ἐμὲ καὶ μὴ λαμβάνων τὰ. ῥήματά μου, ἔχει ; 
judges 


me and does not receive my words, has him who 
αὐτόν" ὁ λύγος ὃν ἐλάλησα, ἐκεῖνος κρινεῖ αὐτὸν ἐν τῇ 


-him; the word which Ispoke, that shalljudge him in the 
3 ΄ « , .“ ᾽ ‘ > ~ ᾽ > , ἣν ᾽ ? 
ἐσχάτῃ ἡμέρᾳ. 49 bre ἐγὼ εξ. ἐμαυτοῦ οὐκ.ἐλάλησα' ἀλλ 
last day ; for I from’ myself spoke not; but 
ὁ πέμψας pe πατήρ,΄ αὐτός μοι ἐντολὴν "ἔδωκεν". τί 


the *who*sent *me +Father, himself “me commandment gave what 
εἴπω καὶ τί λαλήσω" 80 καὶ vida Ort ἡ ἐντολὴ. αὐτοῦ 
I should say and what Ishould speak ; and I know that. his commandment 


ζωὴ αἰώνιός ἐστιν A οὐν "λαλῶ ἐγώ," καθὼς εἴρηκέν μοι 


life eternal is. What therefore “speak ‘I, _ as has said tome 
0 πατήρ, οὕτως λαλῶ. 
tne Father, so Ispeak. 


13 Πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα, εἰδὼς. ὁ Ἰησοῦς Ore 


Now before the teast -of the passover, *knowing 1Jesus that 





Ὁ ἐπώρωσεν hardened Tyas. ο στραφῶόσιν LITrA. 
4 ὅτι becuse GLYTrA. τ ἀλλὰ LITA, 


σιν LTTrAw, Ὑ ἐγὼ λαλῶ LTTrA. 


and” 


on him who sent ἢ me; and he that beholds me, 


5 φυλάξῃ keep [them] tatraw, 


225 


filled, whieh he spake, 
Lord, who hath be- 
lieved our report ? and 
to whom hath the arm 
of the Lord been re- 
vealed? 39 Therefore 
they could-not heli=ve; 
hecause that Tsaias 
said again, 40 He hath 
blinded their eves, and 
hardened their heart; 
that they should not 
sce with (heir eyes, nor 
miderstand with thei 
heart, and be convert- 
ed, and I should heal 
them: 41 These things 
said Esaias, when he 
saw his glory, and 
spike of him. 42 Never- 
theless among the chief 
rulers also many-be- 
lieved on him; but be- 
cause of the Pharisees 
they did not confess 
him, Jest they should 
be put out of the syna- 
gogue: 43 for they 
loved the praise of men 
more than the praise of 
God. 11 Jesuscried and 
said, He that believeth 
on me, believeth not on 
me, but on him that 
‘pentme. 45And hethat 
seeth me sceth him 
that sent me. 46 Iam 
come alight into the 
world, that whosoever 
believeth on me should 
not abide in darkness, 
47 And if ‘any man’ 
hear my words, and he- 
lieve not, I judge him 
not: for 1 came not to 
judge the world, but to 
save theworld. 48 He 
that rejecteth.me, and 
receiveth not : my 
words, hath one that 
judgeth him: the word 
that I havespoken, the 
same shall judge him’ 
in the last day. 49 For 
I have not spoken of 
myself; but the Father 
which sent me, he gave 
me a commandment, 
what Ishouldsay, and 
what I should speak, 
50 And I know that 
his commandment is 
life,everlasting: what- 
soever F speak there- 
fore, even asthe Father 
said unto me, so I 
speak, 


XIE: Now before the 
feast of the passover, 
when Jesus knéw that 


P ἰάσομαι 1 shall heal urtra. 


τιδέδωκεν his 


226 


his hour was come that 
he should depart out 
of this world unto the 
Father, having loved 
his own which were in 
the world, he loved 
them unto the end. 
2 And supper being 
ended, the devilharing 
bow put into the heart 
of Judas lscariot,* Si- 
mon’s son, to betray 
him; 3 Jesus knowing 
that the Father had 
given all things into 
his hands, and that he 
was come from God, 
and went to God; 4 he 
riseth from supper, and 
laid aside his gar- 
ments; and took a 
towel, and girded him- 
self. 5 After that he 

ureth water into a 
anos, and ‘began to 
wash the disciples’ feet, 
and to wipe them with 
the towel wherewith 
he was girded, 6 Then 
cometh he to Simon 
Peter: and Peter saith 
unto him, Lord, dost 
thou wash my feet? 
7 Jesus answered and 
said unto him, What I 
do thou knowest not 
now; but thou shalt 
know hereafter. 8 Pe- 
tet saith unto him, 
Thou shalt never wash 
my feet. Jesus answer- 
ed hiin, If I wash thee 
not, thou hast no part 
with me. 9Simon Peter 
saith unto him, Lord 
not my feet only, but 
also my hands and my 
head. 10 Jesus saith to 
him, Hé that is wazhed 
needeth nbt save to 
wash his feet, but is 
clean every whit : and 
ye are clean, but not 
811. 11 For he knew 
who should betray 
him; therefore said he, 
Ye are not all clean. 
12. So after he had 
washed their feet, and 
had taken his gar- 
ments, and was set 
down again, he, said 
unto them, Know ye 
what I have done to 
you? 13 Ye call me 


π ἦλθεν Was Come LTTrA, Ἵ 
καριώτης ΤΊτΑ ; ᾿Ιούδα Biv. Ἰσκ:. ἵνα παραδοῖ αὐτόν 1.. 


5. ἔδωκεν Qave TTr. 
τοὺς πόδας LITrA. 


ὃ εἰ μὴ EXcept LIrA; — ἢ τ. Ἱ 
Ὁ ἀνέπεσεν reclined TTra. 


ὯΔ + καὶ LTTrA. 


IQANNHS. XIil. 

πἐλήλυθεν" αὐτοῦ ἡ wpa ἵνα μεταβῃ εκ τοῦ.κόσμου.τού- 
has cone his ΒΟῸΣ that he should depart out of this world 
TOV πρὸς TOY πατέρα, ἀγαπήσας Tovc.idiove τοὺς ἐν τῷ 
to the Father, having loved hisown which [werejin the 
κύσμῳ εἰς τέλος ἠγάπησεν αὐτούς. 2 καὶ δείπνου ἴγενο- 


world’ to [the] end he loved them. And supper taking 


μένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν 


place, the devil already having put into the heart 
YTovda Σίμωνος "Ισκαριῴτου, ἵνα αὐτὸν παραδῷ," 
of Judas, Simon’s [son]  Iscariote, that him he should dgliver up, 


3 εἰδὼς τὸ ᾿Ιησοῦς' ὅτι πάντα "δέδωκεν" αὐτῷ ὁ πατὴρ 


2knowlng ‘Jesus “that °all °things *has’given “him “the *Father 
sic τὰς χεῖρας, Kai ὅτι ἀπὸ θεοῦ ἐξῆλθεν Kai πρὸς τὸν 


into [his] hands, and that from God he came out and to 


ΡΝ ; , > ~ , . , 
θεὸν ὑπάγει, 4 ἐγείρεται ἐκ Top δείπνου καὶ τίθησιν 
God goes, herises from the supper and lays aside [his] 
ἱμάτια, καὶ λαβὼν λέντιον διέζωσεν ἑαυτόν 5 εἶτα βάλ- 
garments and having taken atowel’ hegirded himself: afterwards he 
[ἢ Ping ee a ay. - ἢ ῃ , 
λει ὕδωρ εἰς "τὸν νιπτῆρα, Kai ἤρξατο νίπτειν τοὺς πόδας 
pours water into the washing-basin, and began» towash the feet 
τῶν μαθητῶν, Kai ἐκμάσσειν τῷ λεντίῳ ἦν 
ofthe disciples, and towipe [them] withthe towel with which he was 
διεζωσμένος. 6 ἔρχεται οὖν πρὸς Σίμωνα ἹΠέτρον" "Kai" 
girded, He comes therefore to Simon Peter, and 
λέγει αὐτῷ “ἐκεῖνος," Κύριε, σύ μου νίπτεις τοὺς πόδας ; 
4says “to *him the, Lord, thou "οὗ *me 'dost wash the feet ? 
7 ᾿Απεκρίθη ᾿Ιησοῦς καὶ εἶπεν αὐτῷ, Ὃ ἐγὼ ποιῶ σὺ οὐκ 
2 Answered Jesus and aid ‘tohim, What I do thou *not 
oldacg ἄρτι, γγώσῃ. δὲ μετὰ ταῦτα. ὃ Λέγει αὐτῷ Tlé- 
*knowest now, but thou shalt know hereafter. 7Says *to*him ‘'Pe- 
τρος, Οὐ-.μὴ νίψῃς τοὺς. πόδας. μου! εἰς. τὸν. αἰῶνα, 
ter, In na wise mayest thou wash . my feet for ever. 
᾿Απεκρίθη “αὐτῷ ὁ 'Inodpc," ᾿Εὰν.μὴ vibw σε, οὐκ. ἔχεις 
“Answered *him Jesus, Unless Iwash thee, thou hast not 
μέρος per ἐμοῦ. 9 Aty& αὐτῷ Σίμων Πέτρας, Κύριε, μὴ 
part with me, Says ‘to®him ‘Simon ?Peter, Lord, not 
τοὺς. πόδας. μου μόνον, ἀλλὰ καὶ τὰς χεῖρας καὶ THY KEp~rHY. 
my feet only, but also the hands and the head. 
10 Λέγει αὐτῷ (ὁ! ᾿Ιησοῦς, Ὃ λλελουμένος Sob χρείαν 
7Says *to *him ‘Jesus, He that hasbeenlaved “not “need 
ἔχει" δὴ" ἱτοὺς πόδας" νίψασθαι, ἀλλ᾽ ἔστιν καθαρὸς 
*has [other] than the feet to wash, but is clean- 
doc’ Kai ὑμεῖς καθαροί ἐστε, ἀλλ᾽ οὐχὶ πάντες.- 11 ὑδει.γὰρ 
wholly; and ye clean are, but not all. For he knew 
τὸν παραδιδόντα αὐτό διὰ τοῦτο εἶπεν, “OVX πάν- 
him who was delivering up him: onaccountof this hesaid, *Not “all 
τες καθαροί ἐστε. 12"Ore οὖν ἔνιψεν τοὺς πόδας. αὐτῶν, 
‘clean ‘ye “are. When therefore he had washed their feet, 
kai! ἔλαβεν τὰ ἱμάτια.αὐτοῦ, ™ πἀναπεσὼν" πάλιν, εἶπεν 
and taken _his garments, having reclined again, he said 
αὐτοῖς, Γινώσκετε τί πεποίηκα ὑμῖν; 13 ὑμεῖς φωνεῖτε μὲ 
tothem, Do ye know what I have done to you? Ye call me 
ἃ γινομένου TTr. Y ἵνα παραδοῖ αὐτὸν ᾿Ιούδας Σίμωνος '[σ- 
τό; t — ὃ ᾿Τησοὺς (read [Jesus] (Lirtra. 
© — ἐκεῖνος (read λέγει he says) LT[Tr]a. “ μον 
f— 9 T[Tr]. 8 οὐκ ἔχει χρείαν LTraw. 
© + ὅτι LITrA. 1— Kalb, 


τὰ 


d 


- 


b — καὶ Tra. 
ε Ἰησοῦς αὐτῷ LTTra, 
| — τοὺς πόδας T. 


ΔΊΣ JOHN. 227 


ὁ διδάσκαλος καὶ ὁ κύριος, καὶ ᾿καλῶς λέγετε, εἰμὶ ~ γάρ. Master and Lord: and 


die Teacher and the Lord, and well ye say, 31 °am [480] for, cag © well tee ae 


14 εἰ οὖν ἐγὼ ἔνιψα ὑμῶν τοὺς πόδας, ὁ κύριος καὶ ὁ Lord and Master, have 


i washed your feet ; ye 
If therefore ie washed ᾿ your . feet, the Lord and the also ought to w Sek one 


διδάσκαλος, καὶ ὑμεῖς ὀφείλετε ἀλλήλων νίπτειν τοὺς πόδας. another's feet. 15 For 
Teacher, also ye ‘ought of one another towash . the feet; pach are Jes 

υ 
15 ὑπύδειγμα.γὰρ ϑἔδωκα" ὑμῖν, ἵνα καθὼς ἐ eye ἐποίησα ὑμῖν, do as I have done to 
for an example i gave σου, that 88. did to you, you. 16 Verily, verily, 
I say unto you, The 
καὶ ὑμεῖς ποιῆτε. 16 a ἀμὴν ἀμὴν λέγω ὑμῖν, οὐκιἔστιν δοῦλος servant is not greater 
also ye should do. erily verily Isay toyou, .*Is*not ‘a *bondman than his lord; neither 
he that is sent greater 
μείζων τοῦ. κυρίου. αὐτοῦ, οὐδὲ ἀπόστολος μείζων τοῦ.πέμψαν- than he that sent him: 
greater. ., than his lord, nor a messenger proaicn than he whosent 17 If ye know these 
» ~ things, happy are ye if 
τος αὐτόν. 17 εἰ ταῦτα οἴδατε, μακάριοί ἐστε ἐὰν ποιῆτε γεᾶο them, 181 speak 
᾿ pe θην as 1 ἐπ shines ye ett hagas -areye if -yedo ποῦ of youall: I know 
8. ΧΕ Ἔνθ. 68 4, ) 6} whom I have chosen : 
them. Not of 7all tyou ‘Ispeak. . I know’ whom may be fulfilled, He 


~ 8y' ΄ that eateth bread with 
eae ἀλλ᾽ ἵνα ἡ γραφὴ πληρωθῇ, Ο τρώγων me hath lifted up his 


I hose, but that the scripture Ew be fal ited, He that eats heel against me. 
Ter’ ἐμοῦ! τὸν ἄρτον tripe" ἐπ᾽ ἐβὲ τὴν. πτέρναν αὐτοῦ. 12 Now 1 tell you be- 


‘ fore if come, that 
with *bread cre SB, against me his heel. when itis fomiete pass, 


19 ‘ax’ ἄρτι! λέγω ὁ ὑμῖν. πρὸ τοῦ.γενέσθαι, ἵνα “ὅταν γένη- eee οχ anes 
From this time I tell de before it comes" ‘pass, that when it come ly, Isay unto you, Ha 

τ : 
rar, πιστεύσητε" ὅτι ἐγώ εἰμι. 20 ἀμὴν ἀμὴν λέγω ὑμῖν, tbat receiveth whom- 


to pass, γ8 δ believe that I am*(he]. _ ὝΕΣ verily LIsay ἴογοῦ, πόρος πη τα Mire 


Ὁ λαμβάνων “ἐάν! τινα πέμψω, ἐμὲ λαμβάνει: ὁ. δὲ — oth me receiveth him 
He that , receives whomsoever Ishallsend, me” receives; and he that Jesus had thas said, he 
ἐμὲ λαμβάνων, λαμβάνει τὸν ἱπέμψαντά με. 21 Ταῦτα was troubled in spirit, 


me receives, _Teceives him who ᾿ sent me, These things vel ree ae 
, ’ 


εἰπὼν 56" ᾿Ιησοῦς ἐταράχθη τῷ πνεύματι, καὶ ἐμαρτύρησεν -unto you, u, that one of 
8ba, 


᾿ ἢ you betray me. 
saying Jesur ~ was troubled _ inspirit, and testified 22 Then the. disciples 


καὶ εἶπεν, ᾿Αμὴν ἀμὴν λέγω ὑμῖν, Ore εἷς ἐξ ὑμῶν παραδώσει looked one on another, 


ee of whom he 

and said, Verily verily τ ay to you, that one of ,you willdeliver up apake. is Meariieee 
Be 22”EBNerov γοῦν! εἰς ἀλλήλους οἱ μαθηταῖ, ἀπορού-- was ἜΣ on Jesus’ 
“Looked “therefore Supon Sone another ‘the “disciples, -doubt-. bosom one of his disci- 


211}. ples, whom Jesus lov- 
μενοι ee τίνος λέγει. 23 ἦν “δὲ! ἀνακείμενος εἴς ὃ τῶν ed.’ 24 Simon Peter 
ing 4 whom hespeaks. But there was - reolining oue therefore beckonad to 


him, that he shouldask 
aoa abrod τ ἐν τῷ κόλπῳ. τοῦ ᾿Ιησοῦ, ὃν ἠγάπα ὁ ᾿Ιησοῦς" who it should be of 


of his ceive in the bosom of Jesus, whom “loved ‘Jesus. phon be spake, poe 
then lyi on Jesus’ 

24 veved οὖν τούτῳ Σίμων Πέτρος πυθέσθαι τίς breast saith ys 
“Makes "a ®sigu ‘therefore *to him Simon ‘Peter toask _ who Lord, who is it? 26 Je~ 
“dein περὶ οὗ λέγει. 25 “ἐπιπεσὼν" “δὲ! 2 ἐκεῖνος" ἐπὶ τὸ πε ia ἢ 
it might be of ‘whom he ee *Having “leaned 'and 388 on. the gop, when I have dip- 
ς ped τὸ. And when he 

στῆθος τοῦ Ἰὴσοῦ, λέγει. αὐτῷ, Κύριε, τίς ἐστιν; 26 ᾿Απο- PEG dipped the sop, he 
breast. of Jesus, says tohim, Lord, who is it? 7An- gave it to Judas Is- 
f gsi’ an ar es = a So hyaes " Δ cariot,the son of Simon 
κρίνεται 80! Ἰησοῦς, “Exetvog ἐστιν. ᾧ ἐγὼ "βάψας" τὸ oN Αμὰ after the son 


swers | Jesus,” He itis towhom [, having dipped the 
ψωμίον ἐπιδώσω." Kai ἐμβάψας" τὸ ψωμίον 1 δίδωσιν: 
morsel, shall give Cit]. And hevthe dipped the morsel he gives [it] 
᾿Ιούδᾳ Σίμωνος “™ Ioxapwry.! 27 Kai pera τὸ ψωμίον, 


fo Judas, Simon’s [sonj Iscariote. ‘And after the morsel, 

. 9 δέδωκα I have given T P+ [γὰρ] for (1) τ. 4 rivas TTrA. ‘wou my Tra. 
's ἐπῆρκεν has lifted up Τ. , t ἀπάρτι τ. v πιστεύσητε (πιστεύητε Tr) ὅταν γένηται Tira. 
ἣν ἃ av UiTra. | * — ὃ ΤΊΤΑ. Υ — οὖν T[TrJA. - —déebutrrra- 5 - ἐκ of (his) GLTTraw. 
» καὶ λέγει αὐτῷ Εἰπὲ 7s ἐστιν and says to him, ‘See wWhoitisLrtTra. ¢ ἀναπεσὼν having 
leaned back ytra. . 4 — δὲ TrA ; οὖν therefore Τὶ ® + οὕτως thus 7[Tr]aw. f+ οὖν 
‘therefore (LA! g 3 Tr, h ἐμβάψας L; βάψω shall dip rrra. ixat δώσω αὐτῷ and 
sh.ll give to him Trea. . ἔ βάψας οὖν having: dipped therefore rrra. ' 1+ λαμβάνει 


“καὶ he takés and Tra. Ὁ Ἰσκαριώτου (read son of Simon Iscariote.) 1Tra. 


228., 


Satan entered into 
him. Then said Jesus 
anto him, That thou 
docst, -do- quickly: 
23 Now no man at the 
anble knew for what 
intent he spake this 
unto him. 29 For some’ 
of them thought, be- 
eause Judas had the 
bag, . that: Jesus had 
said unto him, Buy 
those. things that we 
have need of against 
the feast; or, that he 
should-give something 
to the poor.. 30 He then 
having received the sop 
went immediately out: 
and it was night, 


31 Therefore, when 
he was gone out, Jesus 
said, Now is the Son of 

wlorified, and God 
is y.orified in him, 
32, If Ged he glorified 


in him, God shall also”. 


glorify him in himself, 
and shall straightway 
glorify him. 33 Little 
children, yet a little 
while I am with you. 
Ye shall seek mé: and 
as I saidunto the Jews, 
Whither I go, ye can- 
nyt come; so now Tsay 
to you. 34 A new com- 
mandment I give unto 
you, That ye love one 
another; as I have 
loved you, that ye 
also love one an- 
other. 35 By this shall 
all men know thot 
ye are my disciples, if 
ye have loveone to an- 
other. 36 Simon Peter 
exid unto him, Lord, 
whither goest thou? 
Jesus answered him, 
Whither: I ¢o, thou 
canst not fiiow me 
now; but thou shalt 
fullow-mo afterwards, 
37 Peter said ute him, 
Lord, why cannot I 
follow thee now? I 
will lay down m 
for thysaké. 88 Jesus 
answered him, Wilt 
thou lay down thy life 
for my sake? Verily, 
verily, T say unto thee, 
The cock shall not 
crow, till thou hast de- 
nied me thrice. 





life | 





IQANNHS. XI. 


τότε εἰσῆλθεν εἰς ἐκεῖνον ὁ σατανᾶς. «λέγει οὖν αὐτῷ “il 


then entered; into him Satan. “Says “therefore *to “him 
᾿Ιησοῦς, Ὃ ποιεῖς, ποίησον τάχιον. . 28 Totro.dé oddeig 
*Jesus, What thou dvest, _ do quickly. But this noone 


ἔγνω τῶν ἀνακειμένων πρὸς.τὶ εἶπεν αὑτῷ. 29 τινὲς. γὰρ 
Ἀπονν of those reclining wherefore he spoke to him ; for some © 


ἐδόκουν, ἐπεὶ TO γλωσσό εἶχεν ὁ" Ἰούδας, ὅτι λέγει 
| : γλωσσόκομον εἶχ ὁ ας; γ 


thought, since *the “bag” *had ‘Judas, that “15 *saying 
αὐτῷ Pd" *Inoodc, ᾿Αγύρασον. ὧν χρείαν ἔχομεν. εἰς 
“το “πα Jesus, Buy what things:. need [07] we Have " for 
THY ἑορτὴην" -ἢ τρῖς πτωχοῖς ἵνα = Fe δῷ. .80 λα- 


feast; or tothe poor that something he shou'd give. Having 
οὖν τὸ ψωμίον ἐκεῖνος “εὐθέως ἐξῆχθεν"" tye 


the. 


Bov 


received therefore the morsel he. immediately went out; and it was 
νύξ. 
night. 

81 Ὅτε" ἐξῆλθεν λέγει "ὁ" Ἰησοῦς, Νῦν ἐδοξάσθη 


‘Jesus, Νον has been glorified 


. ἐδοξάσθη ἐν αὐτῷ. 32 λεὶ 


When. he was gone opt “says 
ὁ υἱὸς τοῦ ἀνθρώπου, καὶ ὁ θεὸς 


the Son, of man, ‘and God has been gloritied in him, ΣΉΜ 
ὁ θεὸς ἐδοξάσθη - ἐν αὐτῷ," καὶ ὁ θεὸς δοξάσει αὐτὺυν ἐν 

God has been gborifiedin him, also God shall glorify him in 
YéavTp," καὶ. εὐθὺς δοξάσει αὐτὸν. 33 Ἱεκνία, ἔτι 


himself, and immediately shall glorify him. Little children, yet 
μικρὸν μεθ᾽ ὑμῶν εἰμι.» ζητήσετε pe, καὶ καθὼς εἶπον τοῖς 
alittle while with you Jam. Ye willscek me; and, as I said tothe 
Ιουδαίοις, Ὅτι Grou "ὑπάγω ἐγώ," ὑμεῖς οὐ-δύνασθε ἐλθεῖν, 
Jews, That where *g0 i, ye are notable to come, 
kai ὑμῖν λέγω ἄρτι. 84 ἐντολὴν Kabijy δίδωμι ὑμῖν, wa 
also toyou Isay ΠΟΥ͂. A*commsndmdnt ‘new Igive toyou, that 
ἀγαπᾶτε ἀλλήλους" καθὼς ἠγάπησα ὑμᾶς, ἵνα καὶ. ὑμεῖς 
ye should love one another ; according as I loved you, that “also ‘ye 
ἀγαπᾶτε ἀλλήλους. 385 ἐν τούτῳ γνώσονται πάντες OTL ἐμοὶ 
should love one another. By this shall *know ‘all that to me: 
Ἂ (ae 4 TAP > > ? , ΄ 
μαθηταί ἐστε, ἐὰν ἀγάπην ἔχητε ἐν ἀλλήλοις. 86 Λέγεε 
disciples yeare, if love ye have among one another, sSays 
αὐτῷ Σίμων, Πέτρος, Κύριε, ποῦ ὑπάγεις : ἀπεκρίθη “αὐτῷ 
*to®him |Simon Peter, Lord, where goest'thou? Answered | “him 
ὁ" ᾿Ιησοῦς, Ὅπου ὑπάγω. οὐ.δύνασαί μοι νῦν ἀκολουθῆσαι" 
1Jesus, Where Igo . thouart notable me now to follow, 
τὕστερον.δὲ: ἀκολουθήσεις μοι." 37 Λέγει αὐτῷ "ὁ" Πέτρος, 


but afterwards thou shalt follow me. 2Says “to *him Peter, 
Κύριε, Ῥδιατί" ob ξύναμαί: σοι “ἀκολουθῆσαι" ἄρτι; τὴν ψυχήν 
Lord, why amJInotable thee to follow now? *life } 
G ἢ ~ ΄ 5 , nw oe Ὁ 
μου ὑπὲρ σοῦ θήσω. 88 ΦΑπεκρίθη αὐτῷ 6" ᾿Ιησοῦς» 
my for thee I will lay down. ?Answered , “him Jesus, 
Τὴν. Ψυχήν.σου ὑπὲρ ἐμοῦ θήσεις ; ἀμὴν “ἀμὴν λέγω 
~ Thy life for me thou wilt lay down! Verily verily I say 
σοι, οὐ.μὴ ἀλέκτωρ “φωνήσει" ἕως. οὗ ᾿ἀπαρνήσῃ" με 
to thee, in no wise [the] cock wil) crow until thouwiltdeny me 
τρίς. 
thrice. 


Ὁ -- ὁ τα. ©—OLTTrA, P—OT[Tr]A. ἃ ἐξῆλθεν εὐθύς ττττὰ. * + οὖν therefore 
ELTTrA. 8 — ὃ TTrA. ' [εἰ 6 θεὸς ἐδοξάσθη ἐν αὐτῷ] LTrA. Y αὐτῷ TTr. " ἐγὼ 


ὑπάγω GLTTrAW, Σ 
&— ὃ GLITIAW, 
* φωνήσῃ LITrA. 


= ἀκολουθήσεις δὲ ὕστερον LTTrA. 


Υ + ἐγὼ I (go) T. 
4 ἀποκρίνεται ANSWers LTTrAW. 


— αὐτῷ ὃ LTTrA. 
© ἀκολουθεῖν Tr. 


Ὁ διὰ τί LTrAL © 
Γἀρνήσῃ LITrs 


ἀμ a ἡ ἐ τ, 





Kai εἶς ἐμὲ πιστεύετε... ῶ ἐν Ty 


. 86}, that where 7am 


ATV. JOHN. 


14 Μὴ ταρασσέσθω ὑμῶν ἡ καρδία": πιστεύετε εἰς τὸν Driv, | 
- Let not be troubled yous, , heart; 78 believe on Ood, 


‘OlKi@ τοῦ. πατρός. μου μοναὶ 


In the house, of my Father *y bodes 


εἴπον-ἂν ὑμῖν" is aca ἑτοι- 
To pre- 


‘also on me believe. 


πολλαί εἰσιν" εἰ: δὲ. μή, 

Zany ‘there are ; otherwise I would have told ae Igo 
paca τόπον ὑμῖν. 3 καὶ ἐὰν πορευθὼ ὃ καὶ" ἑτοιμάσω ἰὑγῖν 
pare aplace for yon; and if Igo and prepare for yon 


τόπον," πάλιν ἔρχομαι Kai Ἐπαραλήψομαι" ὑμᾶς πρὸς ἐμαὺ- 
a place, again Tam coming: gnd- will receive you to wy- 


Tov ἵνα ὕπου εἰμὶ ἐγώ, καὶ ὑμεῖς ἦτε... 4 καὶ ὕπου ᾿ἐγὼ! 
+ “also. “ye may be. And where. 1 . 

ὑπάγω οἴδατε “Kai τὴν ὁδόν ποΐδατε." 5 Λέγει αὐτῷ Θωμᾶς, 
go yeknow and the wey ye know *Says “to ‘him *Thomas, 


“Κύριε, οὐκ.οἴδαμεν ποῦ “ὑπάγεις, ὅκαι" πῶς νδυνάμεθα τὴν 


Lord, . we know not where thou goest, and how can we the 


ὁδὸν eidévar;" 6 Λέγει αὐτῷ “ὁ! Ἰησοῦς, “Eyer εἰμι ἡ ὁδὸς 
way know? "Says “to *him ‘Jesus, 1 am the way 


καὶ ἡ ἀλήθεια καὶ ἡ ζωή" οὐδεὶς ἔρχεται πρὸς τὸν πατέρα 
and te truth’ and the life, Noone comes to the Father 


εἰμὴ ov ἐμοῦ. 7 εἰ τἐγνώκειτε pe," καὶ τὸν. πατέρα.μου 
but by me... If ye had known me, also my Father 


:ἐγνώκειτε. ἄν" tai! Yaz’ «ἄρτι! γινώσκετε αὐτόν, καὶ ἑωρά- 
ye would have known; and henceforth ye know him, and have 


κατε ταὐτόν. 8 Aé, εἰ αὐτῷ Φίλιππος, Κύριε, δεῖξον ἡμῖν 
seen him. "Says *to*him ‘Philip, Lor’, shew us 
τὸν -πατέρα, καὶ ἀρκεῖ ἡμῖν.. 9 Λέγει αὐτῷ ὁ Ἰησοῦς, 
the. ‘Father,’ and it oe us, *Says *to*him , ‘Jesus, 
*Tooovrov χρόνον" μεθ᾽ ὑμῶν εἰμι, καὶ οὐκ. ἔγνωκάς με, 


So long a time with ope aml, and thou hast not known me, 
Φίλιππε; ὁ ἑωρακὼς ἐμέ, ἑώρακεν τὸν πατέρα" YKai! πῶς 
Philip? Hethat has seen me, hasseen the ‘¥ather; and, how 


σὺ λέγεις, Δεῖξον ἡμῖν: τὸν πατέρα; 10 οὐ.πιστεύεις Ort 
*thou seh inde Shew ous..-the Father? Belicvest thou not that 


ἐγὼ | ἐν τῷ πατρί, Kai ὁ πατὴρ ἐν ἐμοί tori; τὰ ῥήματα 
I {am]i in the Father, andthe Father “in “me is? The words 


ἃ ἐγὼ Rado" ὑμῖν, ax’ ἐμαυτοῦ οὐνλαλῶ: ὁ δὲ πατὴρ 
which ὦ ρους to you, -from myself Ispeaknot; but the Father 


96" ἐν ἐμοὶ. μένων Ῥαὐτὸς ποιεῖ τὰ ἔργα! “. 
who in me piles he does the works, 
ὅτι ἐγὼ- “ἐν τῷ πατρί, καὶ ὁ πατὴρ ἐν ἐμοί" δεὶ. δὲ μή. 
that < [ess}in the Father, and the Father in me ; but if not, 

διὰ τὰ ἔργα αὐτὰ πιστεύετέ por." 12 ᾿Αμὴν ἀμὴν λέγω 
because of the ‘works themselves believe me. Verily verily Isay 
ὑμῖν, ὁ “πιστεύων tic ἐμέ, τὰ ἔργα ἃ ἐγὼ ποιῶ, κἀκεῖνος 
toyou, Hethat believes on Ἐπ the works which I ἅο, algo he 
ποιήσει, καὶ μείζονα τούτων ποιήσει, Ore ἐγὼ πρὸς τὸν 
shall do, ie Bresiee than these ‘he shall do, because I to 
πατέρα ἷμου" πορεύομαι.. 18 καὶ ὅτιιἂν αἰτήσητε ἐν τῳ 
. my Father 8ο. And whatsoever yemayask in 


Believe me 





h'— καὶ L. i τόπον ὑμῖν TTrA, 


8 - ὅτι for LrTraw. 
a οἴδατε (Ligrra. ο — καὶ LTr. 


‘ [eyo] m — καὶ [LjTTra. 
know we the way Litras 4.-- ὃ τ. 
Tra; γνώσεσθε ye will know 7. t — καὶ [L]Tra. ᾿ ἀπάρτι τ. 
* τοσούτῳ χ όνῳ LT. » — καὶ LT[Tr]. 1 λέγω TTra. 8 [Ὁ] LTra, 
αὐτοῦ does his works TT-A. ¢ + [avtov! /icad his works) L. 

© — μοι 1[Tr). f— μου (read the father) yrtra. 


11 πιστεύετέ μοι 


* ἐγνώκατε ἐμέ ye have known me 7. 


229 


“XIV. Let nk your’ 
heart. be troubled: yo 
beiieve in God, belicve 
alzo in me. 2 In my, 
Father’s  honse ,are 
Many Mansions: it 1 
were vot suv, 1 wonld 
have told you. 1 goto 
Frepare a place For you,| 
3 And if I go aud pre- 
pure a place fer you, 


Ἵ will come again,and 
“reecive you uvto my-! 


self ; that where I am,! 
there ye muy be also.| 
4 And whither I go 
ye kuow, and tho way 
ye know. 5 Thomas 
saith unto him, Lord, 
we know not whither 
thou goest; and how 
can we know the way? 
6 Jesus saith unto him, 
I am the! way, the 
truth, and the life: no 
man cometh unto the 
Father, but by me. 7If 
ye had known me, ye 
should have known my 
Father also: and from 
henceforth ye know 
him, and have scen 
him, 8 Philip saith 
unto him, Lord, shew 
us the Father, and it 


‘sufficeth us. 9 Jesus 


saith unto him, Havel 
been so long time with 
you, and yet hast thou 
not known me, Philip? 
he that hath seen nie 
hath seen the Father; 
and how. sayest thou 
then, Shew us the Fa- 
ther? 10 Believest thou 
not that I am in the 
Father, and the Father 
in me? the words that 
I speak unto vou I 
speak not of mysclf: 
but the Father that 
dwelleth in me, he do- 
eth the works. 111 Be- 
lieve me that I am in 
the Father, and the Fa- 
ther in me: or else be-~ 
lieve me for the very 
works’ sake. 12 Verily, 
verily, I say unto you, 
He that believeth on 
me, the works that I 
doshallhe doalso; and 
greater works than 


‘these shall he lo; be-~ 


cause I go unto my 
Father, 13 And what- 


᾿ soeyer ye shall’ask in. 





τ παραλήμψομαι LTTrA. 


Ρ οἴδαμεν τὴν ὁδόν 
5 ἂν ἤδειτε 
ρει [αὐτόν LTra. 
Ὁ ποιεῖ τὰ ἔργα 
ἃ + ἐστίν is BL 


U 


230 


my name, that will I 
do,, that the Father 
may be glorified in the 
pe 14 om a, shall 

an: n my 
name, Ἶ at do it. 
15 If ye love me, keep 
my commandments, 
16 And I will pray the 
Father, and he shall 
give you another Com- 
forter, ‘that he may 
abide with you for 
ever; 17 even the Spirit 
of truth; whom the 
world cannot receive, 
because it seeth “him 
not, neither knoweth 


him: but ye know him;. 


for he dwelleth with 
you, and shall be in 
yon. 18 I will not 
enve you comfortless:; 
I will come to you. 
19 Yet a little while, 
and the world seeth 
mé uo more; but ye see 
tae: because I live, % 
whall live alsé.’ 20 At 
that day yeshall know 
that I am in my Fa- 
ther, and ye in me, and 
Tin you. 21 He that 
hath’ my command- 
ments, and keepeth 
them, he it is that loy- 
eth me: and he that 
loveth me shall be loy- 
ed of my Father, and I 
willlove him, and will 
manifest myself to 
him. 22 Judas saith 
unto him, not Iscariot, 
Lord, how is it that 
thou wilt manifest 
thyself unto us, and 
not unto the world? 
23 Jesus answered and 
saiduntohim, [faman 
love me, he will keép 
my words: and my Fa- 
ther will love him, and 
we will conie unto 
him, and make our a- 
bode with him, 24 He 
that loveth me aot 
keepeth not my say- 
ings: and the word 
which ye hear is not 
mine, but the Fa- 
ther’s which sent me. 
25 These things have I 
spoken unto you, being 


yet present with you. - 


25 But the Comforter, 
which is the Holy 
Ghost, whom the Fa- 
ther will send in my 
narbe, he shall teach 
you all things, and 


bring all things to 


your remenibrance, 


ITQANNH®S. BE om 
΄ . ~ ΄ ε͵ ν - - 5 ‘ τ » 
ὀνόματίι:μου, τοῦτο ποιήσω, ἵνα δοξασθῇ. ὁ πατὴρ ἐν τῷ 
. My Demme, this willl do, that may be glorified the Father in tho 
υἱῷ. 14 ἐάν τι airnonres ἐν τῷ.ὀνόματί. μου, ἐγὼ Tomow. 
Son. ° If anything ye gsk in’ my name, 1 will do [it]; 
16 ἐὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς "τηρήσατε." 
᾿ If‘ . yelove me, Zeceommandments . ‘my keep. 
16 ἱκαὶ ᾿ἐγὼ" ἐρωτήσω row πατέρα, καὶ ἄλλον παράκλητον 
Ἵ And ek will ask the Father, and another Paraclete 
See BS Ἂν χσίρον" k,,z a ¢ ow ? 5 "»- τῇ " 
“ δώσει ὑμῖν, ἵνα μένῃ μεθ᾽ ὑμῶν εἰς τὸν. αἰῶνα," 17 τὸ 
he willgive you, that he may remain with you _ for ever, the 
πνεῦμα τῆς ἀληθείας, ἃ ὁ κόσμος οὗ.δύναται λαβεῖν, Ort 
Spirat oftruth, whomthe world cannot receive, because 
οὐ.θεωρεῖ αὐτό, οὐδὲ γινώσκει ἰαὐτό"" ὑμεῖς π' δὲ! γινώσκετε 


it does not see him, ᾿ nor know bith ; but ye know 
᾿ ἄτα Ag ALLA >t ow ZL . 2 2 σεν ne Π ᾽ το: 
αὐτό, ὅτι Tap ὑμῖν μένει, καὶ ἐν ὑμῖν πέσται." 18 οὐκ.ἀφήσω 
him, for with you he abides, and in you shall be. I will not leave 


ὑμᾶς ὀρφανούς" ἔρχομαι πρὸς ὑμᾶς. 19 Ere μικρὸν. καὶ ὁ 

you orphans, Iam coming to ~ you. Yet a little while and the 

κόσμος με οοὐκ ἔτι! θεωρεῖ, ὑμεῖς.δὲ θεωρεῖτέ pe Ore ἐγὼ 
world me no _ longer sees, but ye Beg me: because J 
~ A ee De . i: : ee as pee ΄ 

ζῶ, + καὶ ὑμεῖς ζήσεσθε." “20 ἐν ἐκείνῃ τῇ ἡμέρᾳ. “γνώσεσθε 

live, “also ‘ye shall live. ‘In that day shall 7know 


ὑμεῖς!" Ore ἐγὼ ἐν τῷ πατρί.μρυ, Kai ὑμεῖς͵ ἐν ἐμοί, κἀγὼ 
' ye that I [{amjin my Father, and ye in me,  andI 
ἐν ὑμῖν 21 ὁ ἔχων τὰς. ἐντολάς. μουν᾿ Kai τηρῶν. αὐτάς, 


in you. He that has mycommandments and _ keeps them, 


ἐκεῖνός ἐστιν ὁ ἀγαπῶν pe’ 0.08 ἀγαπῶν pe, ἀγαπηθήσε- 
he itis that loveg me; buthethat loves me, _ shall be loved 
ται ὑπὸ τοῦ.πατρός. μου" "Kai ἐγὼ" ἀγαπήσω αὐτόν, Kai 
by «my Father ; and ’ will love himy,” and 
ἐμφανίσω αὐτῷ ἐμαυτόν. 22 Λέγει αὐτῷ ᾿Ιούδας; οὐχ 
will manifest. tohim myself. *Says “to “ἴτω  *Judad, (ποῦ 
¢ ΄ Bete ΄ » ς« : ὦ.ὕ 
ὁ ᾿Ισκαριώτης, Κύριε," τί γέγονεν ὅτι ἡμῖν . μέλλεις 
the Iscariote,) Lord, - what has ocourred that tous thou art about 
, ΄ 4 . ? ‘ a ἡ , 4G ᾽ (0. ; ts Π 
ἐμφανίζειν σεαυτόν, καὶ οὐχὶ τῷ κόσμῳ; 23 ArrexoiOn ."ὁ 
to manifest — thyself, and not tothe world? 2Answered 
"Ἰησοῦς καὶ εἶπεν αὐτῷ, Ἐάν. τις ἀγαπᾷ. με, τὸν. λόγον.μου 
‘Jesus and said to him, If anyone love me, my word 
τηρήσει, καὶ ὁ-πατήριμου ἀγαπήσει αὐτόν, καὶ "πρὸς "αὐτὸν 
he will keep, and my Father will love him, and to. - him 
ἐλευσόμεθα, καὶ μονὴν παρ᾽ αὐτῷ "ποιήσομεν." 24 ὁ’ μὴ 
we willcome, and an abode with him will make. He that "ποῦ 
ἀγαπὼν με, τοὺς λόγους.μον οὐ-τηρεῖ: καὶ ὁ λόγος “ὃν | 
loves me, my words does not keep; and the word which 
ἀκούετε οὐκ ἔστιν ἐμός, ἀλλὰ τοῦ πέμψαντός με πατρός. 
ye hear _is not mine, but ofthe ?who%sent ‘me ‘Father. 
25 Tatra λελάληκα ὑμῖν παρ᾽ ὑμῖν μένων" 26 ὁ. δὲ παρά- 
These things Ihave said toyou, with you abiding- , ‘but the Para- 
κλητος. τὸ. πνεῦμα τὸ ἅγιον, ὃ πέμψει ὁ πατὴρ ἐν τῷ 
clete. the Spirit the oly, whom *will*send *the 7Father in_ 
ὀνόματί.μου, ἐκεῖνος ὑμᾶς διδάξει πάντα, Kai ὑπο- 
* my name, he 2you ‘will *teach all things, and will bring to“re- 


“B+ με me [L]T. 


h τηρήσετε ye will keep rrr. i κἀγὼ LTTrA: k μεθ᾽ ὑμῶν εἰς τὸν. 


αἰῶνα ἢ he may be with you for ever 1; μεθ᾽ ὑμῶν ἢ εἰς τὸν αἰωνὰ τ; ἦ μεθ᾽ ὑμῶν εἰς TOY, 


αἰῶνα TrA. 
P ζήσετε ΤΊτΑ." 
ttien Grfalw. 


-* [αὐτό ,. 


t—+ 6 QLTTrAW. 


9 οὐκέτι GLT 


5 ἐστίν i8 LTrA. Ν 
" © + Koes 


m — δὲ but [r]z[tTr]a. ; 
τ κἀγὼ LTTrAW. 


49 ὑμεῖς ([ὑμεῖς] L) γνώσεσθε Ltra. « 
Υ ποιησόμεθα LTTrA 


~~ 5 ince ῪΝ 





XIV, XV JOHN. 
proce ὑμας πάντα ἃ εἴπον ὑμῖν. 27 εἰρήνην ἀφίημι 
mombrance,*your all things which Isaid to you. Peace T leave 
ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν" οὐ καθὼς ὁ κόσμος 
with you ; ace ‘my Igivé toyou; not as the world 
δίδωσιν, ἐγὼ δίδωμι ὑμῖν: μὴ. ταρασσέσθω ὑμῶν ἡ καρδία. μηδὲ 
gives, 25 lgive toyou. Letnotbetroubled your heart, nor 
Oedtarw. 28 ἠκούσατε ὅτι ἐγὼ εἶπον ὑμῖν, bet be καὶ 
let it fear. Yeheard that I said toyou, Iam going away and 


ἔρχομαι πρὸς ὑμᾶς. εἰ ἠγαπᾶτέε με, ἐχάρητειἄἂν ὅτι 


Iamcoming to you. If yeloved me, ye wouldhave rejoiced that 
"elroy," ἸΠορεύομαι πρὸς τὸν πατέρα" Ore ὁ-πατήρ.“μου!" 
I said, Iamgoing - to: tho Father, for my Father 


μείζων μου ἐστίν. 29 καὶ νῦν εἴρηκα ὑμῖν wow γενέ- 
greater *than *I ‘is, _ And now Ihavetold you before it comes to 
σθαι, ἵνα bray γένηται “πιστεύσητε. 80 Yobn ἔτι" 
pass, that when it shall have come to pass ye may believe. No longer 
πολλὰ λαλήσω μεθ᾽ τὑμῶν"" ἔρχεται.γὰρ ὁ τοῦ κύσμου 
much ΙΪ will speak with you, for comes the 20f *world 
R ΄ Ιἰ,Ζ Were. ᾽ 5) ? ” Athy in ᾽ > te 
τούτου" ἄρχων, καὶ ἐν ἐμοὶ οὐκ ἔχει cidsy’ 81 ἀλλ᾽ We 
sthis ruler, and in me _he has nothing; but that 
vp δὁὃ.κύσμος bre ἀγαπῶ τὸν πατέρα, "cai" καθὼς 
‘may *know'the ?world that Idove the Father, and as 
“ἐνετείλατό! μοι ὁ πατήρ, οὕτως ποιῶ" ἐγείρεσθε, ἄγωμεν 


3eommanded ‘*me'‘the ?Father, thus I do. Rise up, let us go 
ἐντεῦθεν. 
hence. 
15 Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή, Kai ὁ.πατήριμου ὁ 
[ 1 am the *vine ‘true, and my Father the 


γεωργός ἐστιν. 2 πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπόν, 
bushandman © is. Every branch in me -ποῦ bearjng ‘fruit, 
” ΄ ‘ ~ A 4 4 a 
αἴρει αὐτό" καὶ πᾶν τὸ καρπὸν φέρον, καθαίρει αὐτὸ 
he takes away it; and everyone that fruit bears, hecleanses it 
τ ΠῚ r 4 x lt , a” « ~ ld ? 
iva “πλείονα καρπὸν" φέρῃ. 38 ἤδη ὑμεῖς καθαροί ἐστε 
that more fruit it may bear. Already ye clean are 
« ͵ ‘a , αὐ ῃ 
διὰ τὸν λόγον ὃ» λελάληκα ὑμῖν. 4 μείνατε ἐν ἐμοί, 
by reason of the word which I have spoken to you. Abide in me, 
κἀγὼ ἐν ὑμῖν. καθὼς τὸ κλῆμα οὐ. δύναται καρπὸν φέρειν ἀφ᾽ 


andI in you. As the brauch is not able fruit °tobear of 
ἑαυτοῦ ἐὰν μὴ “μείνῃ" ἔν τῇ ἀμπέλῳ, οὕτως οὐδὲ ὑμεῖς 
itself unless itabide in the vine, 80 neither[can] ye 


ἐὰν μὴ ἐν ἐμοὶ ἱμείνητε." 5 ἐγώ εἰμι ap ἄμπελος, ὑμες τὰ 
I 


unless in me ye abide. am the vine, ye [are] the 
κλήματα. ὁ μένων ἐν ἐμοί, κἀγὼ ἐν αὐτῷ, οὗτος φέρει 
branches. Hethat abides in me, andI in him, ' he bears 


καρπὸν πολύν" ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν. 
*frvit ‘much ; for apartfrom me | yearcable todo nothing. 
6 ἐὰν. μή τις Speivy' ἐν ἐμοί, ἐβλήθη ἔξω ὡς τὸ κλῆμα, Kai 

Unless anyone abide in me, heiscast out as the branch, and 
ἐξηράνθη, καὶ συνάγουσιν Ῥαὐτὰ! καὶ εἰς t πῦρ βάλλουσιν, καὶ 
isdriedup, and they gather them andinto aire cast, and 
καίεται. ἐὰν μείνητε ἐν ἐμοί, καὶ τὰ ῥήματά.μου ἐν ὑμῖν 


it is burned. If yeabide in me, and my wor in, you 
΄ Ἵ ᾿ 








ν-- εἶπον GUTTrAW. 5 — μου ("εαα the Father) [n}rtra‘. 
5. — τούτου (read cf the world) ciTTraw. Ὁ [καὶ] L.~’ 
mandment itr. ἃ καρπὸν πλείονα LTTrA. © μένῃ τ. 
hairditt. ἱ - τὸ the (fire) rtraw. 


Υ οὐκετι GLT. 
© ἐντολὴν ἔδωκέν gave (me) com- 
f μένητε τπττλ.Ψ ἱ 


251 


whatsoever I have said 
unto you. 27 Peacelt 
leave with you, my 
peace I give unto you: 
not as the world giv- 
eth, give I unto ae 
Let not your heart be 
troubled, ncither let it 
be afraid. 28 Ye have 
heard how I said unto 
you, I go away, and 
come again unto you. 
If ye loved me, ye 
would rejoice, because 
I said, I go unto the 
Father: for my Father 
is greater than L 
29 And now I have 
told you beforeit come 
to pass, that, when itis 
come to pass, ye might 
believe. 30 Hereafter I 
will not talk much 
with you: for the 
prince of this world 
cometh, and hath no- 
thing in me. 31 But 
that the world may 
know that I love the 
Father; and as the Fa- 
ther gaye me com- 
mandment, even so I 
do. Arise, let us go 
hence, 


XV. I am the Θ 
vine, and my Father 
is the husbandman. 
2 Every branch in me 
that beareth not fruit 
he taketh away; and 
every branch that 
beareth fruit, he purg- 
eth it, that it may 
bring forth more fruit. 
3 Now ye are clean 
through the word 
which I have spoken 
unto you. 4 Abidein 
me,and [lin you. As 
the branch cannot bear 
fruit, of itself, except it 
abide in the vine; no 
more can ye, except ye 
abide in me. 51 am 
the vine, ye avé the 
Branches: he that a- 
bideth in me, andI in 
him, the same bringeth 
forth much fruit: for 
without me ye can do 
nothing. ΟἿ a man 
abide not in me, he is 
cast forth as 4 branch 
and is withered ; and 
men Enter them, and 
cast them into the fire, 
and they are burhed. 
7 If ye abide in me, and 
my words abidein you, 





, ὑμῖν Ww. 


8 μένῃ tr } 


232 


ye shall ask what ve 
will, and it shall 
donevntoyou. 8Herc- 
in is my Father glori- 
fied, that ye bear much. 
fruit; so shall ye be my 
disciples. 9 As the Fa- 
ther hath loved me, so 
have I loved you: con- 
tinue ye in my love, 
Ig If ye keep my com- 
mandments, ye 8 ball 
abide in my love;*even, 
“as 1 have kept my Fa-— 
ther’s commandments, 
and abide in his love. 
‘ll These things haveI 
spoken unto you, that 
my joy might remain 
in you, and that your 
joy -- “might be full. 
12 This is my com- 
mandment, That ye 
love one another, as 
I have loved you. 
13 Greater love hath 
no man than this, that 
a man lay down his 
life for his friends. 
14 Ye are mny friends, 
if ye do whatsoever 
I command you. 
15 Henceforth I call 
you hot servants ; for 
the servant knoweth 
not what his lord do- 
eth: but I have called 
you friends; for all 
things that’ I have 
heard of my Father I 
have made known unto 
you. 16 Ye have not 
chosen me, but I have 
chosen you, and or- 
dained you, that ys 
should go and bene 
forth fruit, and tha 
your fruit should ἕῳ 
main: that whatsoever 
ye shall ask of the Fa- 
ther in my name, he 
may give it you. 
17 These things I com- 
mand you, that ye love 
one another, 18 If the 
world hate you, ye 
know that it hated me 
before it hated you. 
19 If ye ‘were of the 
world,tbe world would 
love his own: but be- 
cause ye are not of thé 
world, but I pave cho- 
sen you out of the 
world, therefore the 
world hateth you. 
20 Remember the word 
that I said unto you, 
The servant . 15 not 
greater than his lord. 
If they have chp 
ed me, they will also 
persecute you; if they 


IQANNH®. XV. 
μείνῃ, ὃ Βἐὰν!" "θέλητε lairhoecbe," καὶ γενήσεται ὑμῖν. 
anise, whatever ye wili ye shallask, and it shall come to pass to-you. 
8 ἐν τούτῳ ἐδοξάσθη ὁ.πατήρ' μου, ἵνα καρπὸν πολὺν φέρητε, 

In this is ylorified. my Father, that *fruit ‘much yeshould ear, 
καὶ, "πυγενήσεσθε! ἑμοὶ μαθηταί. 9 καθὼς ἠγάπησέν με ὁ. 
and γα shall yi cats *to 3me esicedin ape loved me the 
πατήρ, κἀγὼ "ἠγάπησα ὑμᾶς"" μείνατε ἐν τῇ avai TH ) ἐμῇ. 
Feats Lalso loved you: - abide in ‘ny. 


10 ἐὰν τὰς ἐντολάς. μου τηρήσητε, μενεῖτε ᾿ἐν TH-ayaTy.pov" 
Tf my commandments ye keep, yeshallabide in my love, 


καθὼς ek Prac ἐντολὰς . τοῦ πατρός" “μου! τετήρηκα, Kai 
as the senenanireeits of my Father have — aug 


μένω αὐτοῦ ἐν τῇ ἀγάπῃ. 11 ταῦτα͵ λἐλάληκα ὑμῖν, ἵνα 


abide Bs in love. ba 2 ames 1 have spoken to you, that 
ἡ χαρὰ" ἡ ἐμὴ ἐν ὑμῖν τβείνῃ,, καὶ ἡ. χαρὰ ὑμῶν πληρωθῇ. 
*j0y lmy in. you may ie and ei joy may be full.’ 


12 αὕξη ἐστὶν ἡ ἐντολὴ ἡ ἐμή, ἵνα ἀγαπᾶτε. ἀλλήλους, . 
This | is | be ced ‘my, . that yelove’ one ee τὰ 


καθὼς ἠγάπησα. ὑμᾶς. Ἐ19 μείζονα ταύτης ἀγάπην οὐδεὶς 


. 85 1 ioved you, Greater _ than this love noone. 
ἔχει, ἵνα ὅτις" τὴν-Ψυχὴν.αὐτοῦ θῇ ὑπὲρ τῶν φίλων 
Bas, that one his life should lay down for friends 


abrov. 14 ὑμεῖς φίλοι pou ἐστὲ ἐὰν ποιῆτε 'ὕσα! ἐγὼ 
this, Ye friends my, are if ye practise babe cgen τς Ty 


ἐντέλλομαι ὑμῖν. 15 οὐκέτι ὑμᾶς λέγω" δούλους, bre ὁ Sov 
command you. | Nolonger you Teall pg aac) for the bond-| 


λος οὐκοἶδεν τί ~ ποιεῖ αὐτοῦ ὁ κύριος" ὑμᾶς. δὲ ἐΐρηκα 
man knows ποῦ what "18 Les! *his master. But ὅς I have called 
φίλους, ὅτι πάντα ἃ ἤκουσα πῇ ἃ τοῦ.πατρός. μου ἐγνώ- 
friends, for all ee which I heard ‘ my Father .Imade 
ρισα ὑμῖν. 16 οὐχ ὑμεῖς με ἐξελέξασθε, ἀλλ᾽ τ ἐξελεξάμην 
known to you. 3Not 4me’ 2c hose, but chose ὁ 
ὑμᾶς, καὶ ἔθηκα ὑμᾶς ἵνα ὑμεῖς ὑπάγητξ καὶ καρπὸν φέ- 
you, and aa you that, ye Phone and fruit yeshould 


NTE, καὶ ὃ. καρπὸς. ὑμῶν μένῃ". ἵνα 0. Tl. ἂν αἰτήσητε τὸν 
ear, and ἔρος fruit. should abide; that whatsoever ye may ask the | 


πατέρα ty τῷ ὀνόματίμου δῷ ὕμῖν. 17 ταῦτα, ἐντέλ- 
Father in my name he may give you. . . These Hea 4 οοτας 


λομαι ὑμῖν, wa ἀγαπᾶτε ἀλλήλους. 18 Et ὁ κόσμος ὑμᾶς 
mand ons that ye love one another. If the world. em 


μισεῖ, γινώσκετε OTL ἐμὲ πρῶτον “ὑμῶν" μεμίσηκεν. 19 εἰ ἐκ 
Kates, ye know that me before you it has hated, Af of 


τοῦ κύσμου ἦτε, ὁ κόσμος ἂν τὸ ἴδιον. ἐφίλει" ὕτι.δὲ ἐκ ποῦ 
the world ye ae the yds would love itsown; but because of the- 


κόσμου οὐκ. ἐστέ, ἀλλ᾽ ἔγὼ ἐξελεξάμην ὑμᾶς ἐκ τοῦ κόσμου, 
world yearenot, but chose you outof the world, 


διὰ τοῦτο μισεῖ ὑμᾶς ὁ κόσμος. 20 μνημονεύετε τοῦ 
on account of ἐς Shates *you ‘the ?world. Remember the 


λόγου οὗ ἐγὼ εἶπον ὑμῖν, Οὐκ.ἔστιν δοῦλος μείζων. τοῦ 
word which I said . toyou, “Is‘not ‘a*bondman greater 


κυρίου αὐτοῦ. εἰ ἐμὲ ἐδίωξαν, καὶ ὑμᾶς διώξουσιν: εἰ 
than his master. If me they persecuted, aleo you they will persecute; if 





K ἀν, 
ἠγάπησα LTrA. 


ὑμᾶς LTTrA. 


1 αἰτήσασθε, ask ye LTTrAW. 
ο κἀγὼ 1 also τ. 
(read the Father) tra. 

7 — ὑμῶν T. 


Ὁ ὑμᾶς 
4 — pou 
σ λέγω 


τὰ γένησθε ye should become tra. 
P rou 'πατρὺς (+ μον T) τὰς ἐντολὰς ΤΑ. 
τ Ταῦ be Lrtra, δας τις τ *&whatLTtra 


Ὧν τὰ 








ς 


νὼ 





mov, OV I. JON. 
TOv-oyor-_puu ἐτήρησαν, Kai TOY ὑμέτερον τηρήσυυσιν. 21 ἀλλὰ 
my word they kept, also yours they will keep. But 


ταῦτα πάντα ποιήσουσιν “dir διὰ τὸὔνομαιμου, 
*these *things all they will do to you on account of my Dame, 


Ore οὐκοἴΐδασιν τὸν πέμψαντά με. 32 εἰ μὴ ἦλθον καὶ 


because they know not him who sent me, If Thad not come and 
ἐχάλησα αὐτοῖς, ἁμαρτίαν obkJelyou" νῦν.δὲ πρόφασιν 
spoken to them, sin thyy had not had; but now ἃ pretext 


οὐκ. ἔχουσιν περὶ τῆς. ἁμαρτίας. αὐτῶν. 23.6 ἐμὲ μισῶν, καὶ 
they have not for. their sin, ‘Fle that “me “hates, -3also 
ΐ , . ‘ τὸ " , \ 
τον. πατέρα.μου μισεῖ. 24 εἰ τὰ ἔργα μὴ.ἐποίΐσα ἐν 
᾿ ®my °Father *hates, If “the *works ‘I “had “not *done Samong 


αὐτοῖς ἃ οὐδεὶς. ἄλλος πεποίηκεν," ἁμαρτίαν οὐκ. εἴχον"" 


Sthem which 0 other one has done, sin they had not had; 


'ψῦν.δὲ Kai ἑωράκασιν καὶ μεμισήκασιν Kai ἐμὲ Kai τὸν πατέρα. 


but now both ¢hey have seen and havehated ‘both mé and _ Father 
pou" 25 ἀλλ᾽ ἵνα πληρωθῇ ὁ λόγος ὃ. γεγραμμένος ἐν 
sey But that might be fulfilled the word that has been written in 
τῷ.νόμῳ. αὐτῶν," Ὅτι ἐμίσησάν pe δωρεάν. 26 Ὅταν."δὲ" 
their law, “4 They hated. me without cause, But when 
ἔλθῃ ὁ παῤάκλητος, ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, 
iscomethe Phraclete, whom Ζ willsend toyou from the Father, 
τὸ πνεῦμα τῆς ἀληθείας, ὃ παρὰ “τοῦ πατρὸς ἐκπορεύεται, 
the Spirit oftruth, who from the Father goes forth, 
ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ 27 καὶ ὑμεῖς δὲ μαρ- 
he will bear witness concerning me; Salso “yo ‘and bear 
τυρεῖτε, ὅτι ἀπ᾿ ἀρχῆς μετ᾽ ἐμοῦ ἐστε. 
‘Witness, because from,[tho] beginning with me ye 276, 
16 Tatra λελάληκα ὑμῖν ἵνα μὴ σκανδαλισθῆτε. 2 ἀπο- 
These things I have spoken toyou that ye may not be offended; Out of 
συναγώγους ποιήσουσιν ὑμᾶς" ἀλλ᾽ ἔρχεται ὥρα ἵνα πᾶς 
the synagogues they willput you; but is coming an hour that everyong 
᾿ὁ ἀποκτείνας ὑμᾶς ᾿ δόξῃ RarpEeiay προσφέρειν: τῷ θεῷ. 
who kills you willthink — service to render to God ; 
8 καὶ ταῦτα ποιήσουσιν ὑμῖν" ὕτι οὐκ. ἔγνωσαν τὸν πα- 
and these things they will do toyou because they know not the Fa- 
τέρα οὐδὲ ἐμέ. 4 ἀλλὰ ταῦτα. λελάληκα ὑμῖν, ἵνα Bray 
ther ' nor “me. But thesethings Ihavesaid to you, that when 
ἔλθῃ ἡ ὥρα" μνημονεύητε αὐτῶν" ὅτι ἐγὼ εἶπον ὁ. 
may have come the hour ye may remember’ them that [ said [them] 
ὑμῖν = ravradé ὑμῖν ἐξ ἀρχῆς 'οὐκ.εἶπον, ὅτι 
ἕο you. But these ὑῃϊ 05 to you from [the] beginning Idid ποῦ κὰν, because 
μεθ᾽ ὑμῶν ἤμην.. 5 νῦν. δὲ ὑπάγω πρὺς- .τὺν πέμψαντά με, 


with you. I was. But how Igo to him who sent me, 
καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ pe, Moi ὑπάγεις ; 6 ἀλλ’ Gre: 
and none of you asks me, Where gocst thou? But because 


ταῦτα λελάληκα ὑμῖν ἡ λύπη. πεπλήρωκεν ὑμῶν τὴν 
these things Ihavesaid ἴο γοὰ grief has filled your 
καρδίαν. 7 ἀλλ᾽ ae τὴν ἀλήθειαν λέγω ὑμῖν, συμφέρει 
heart. , But ‘the truth say to you, It is profitable 
HL ἀπέλθω: ἐὰν. γὰρ ἔ μὴ. ἀπέλθω -ὁ παράκλη- 


ὑμῖν iva ὦ 
for you that should goaway; -for if - Igo not away the Paraclete 


ho y , Π \ « ΜΕ, \ 4 0 ~ em 
τος Ῥοὐκ.ἐλεύσεται" πρὸς ὑμᾶς ἐὰν. δὲ πορευθῶ, πέμψω, 
will not come” to you; but if I go, I will send 





233 
have kept my saying, 
they will keep yours 
also. 21 But all thesa 
things will they do un- 
to you for my name’s 
sake; because they 
know not him that 
sent me. 22 If 1 had, 
not come and spoken 
unto them, they had 
not fhad sint but now 
they paye no dloke for 
their ain. 23 He that 
hateth me hateth my 
Father also. 24 1f [had 
not done-among them 
the works which none 
other man did, they 
had ‘not had sin: but 
now. have they both 
seen and ‘hated both 
me δᾶ" my Father. 
25 But this cometh to 
pass, that the word 
might Ne fulfilled that 
is written in their law, 
‘They hated me with- 
out a cause.. 26 But 
when the Comforter is 
come, whom I will 
send unte you from the 
Father, even the Spirit 
of truth, which pro- 
ceedeth from the Fa- 
ther, he shall testify of 
me: 27 and ye also 
shali bear witness, be- 
cause ye have been 
with me from the be- 
ginning. 

XVI. These things 
have I spoken unto 
you, that yeshould not 
be offended. 2 They 
shall put you out of 
the synagogues: yea, 
the time cometh, that 
whosoever ‘killeth you 
will think that he do- 
eth God service. 3 And 
these things will they 
do unto you, because 
they have not known 
the Father, nor me, 
4 But these things have: 
J told you, that when 
the time shall come, ye 
may remember that Ἵ, 
told you of them, And 
these things I said not 
unto you at the begin- 
ning, Because I was 
with you. 5 Butnow I 
go my way to him that 
sent mej; and none of 
you asketh me, Whi- 
ther goest thou? 6 But 
because I have suid 
these things unto you, 
sorrow bath filled your 
heart. 7 Nevertheless 
1 tell you the truth; 
It isexpedient for you 
that I go away: for 
if 1 Zo not away, the 
Comforter will not 
come unto you; but if 
1 depart, I will send 





| Κὶ εἰς ὑμᾶς ἴο youLttra: Y εἴχοσαν {ττιὰ. .* ἐποίησεν did UTTra. 8 εἴχοσαν LTTrA. » ἐν 


τῷ νόμῳ. αὐτῶν γεγράμμένος LITrA. © --- δὲ 1[TrA]. 


*heir hour) utra 


1 — ὑμῖν GLITrAW. ? 
flavr@y)tr. Ε + éywL[A]W. ὃ οὐ μὴ ἔλθῃ in no wise should cume rr, 


2 + αὐτῶν (read 


234 IQANNH®S. XVE. 


him unto you. 8 And: αὐτὸν πρὸς ὑμᾶς" 8 καὶ ἐλθὼν ἐκεῖνος ἐλέγξει τὸν κόσμον 


μα 2 eat eae ee him = to”— ‘you. And having come he  willconvict the world 


οὗ εἶπ, βιιᾶ, of TIgBFe περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως. 
ousness, and of judg- Ἂ [ = i ‘ Hse: 7 
ment: 9 of sin, because ΕΟΒΕΒΘΗΙΒΕ ; sin : pine aa: 2 pigs aa and Ronee judguieete 
they believe notonme; 9 περὶ ἁμαρτίας μέν, ὅτι οὐ-πιστεύουσιν εἰς time’ 10 περὶ 
te ota aon Concerning sin, because they believe not ‘on me; concerning 
ther, and yesceme no δικαιοσύνης δέ, ὅτι πρὸς τὸν πατέραἱμου" ὑπάγω, Kai ‘ove 
more; 11 of judgment, yiehtcousness betause to my Father Igoaway, and no 
because the prince of ὁ, ὼς AGS wie ἢ ἦ πὴ χει ὁ 5 
this world is judged. ἔτι" θεωρεῖτέ pe’ 11 περὶ δὲ κρίσεως, Ort ὁ ἄρχων τοῦ 
12 Ehave yet many longer yebehold me; and concerning judgment, because the ruler 
things to say unto you, δ i x ey ᾿ "ἢ } 
but ye cannot bear Κύσμου.τούτον κέκριται. 12 ἔτι πολλὰ ἔχω ‘eye 


them now. 13 Howbeit © of this world has been judged. Yet, many things I have to say 
whon he, the Spiritof « . 4 , Aes oS 2 , " «“ A 

truth, is come, he will ὑμῖν," ἀλλ᾽ οὐ.δύνασθε βαστάζειν ἄρτι" 13 ὕταν.δὲ ἔλθῃ 
guide you into all toyou, but yeare not able to bear them now. But when *may “have *come 


trnth: for he shall not . - ι ~ me τα, ἢ." « , tere ~ 
epcak of himself; but ἑκεῖνος, TO πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς "εἰς πᾶσαν 
whatsoever he shall the, the Spirit of truth, hewillguide you intd all 

‘ > ΄ ΄ ᾽ ‘ ~ > 
oe Ra hear Oe τὴν ἀλήθειαν." ov γὰρ λαλήσει ἀφ᾽ ἑαυτοῦ, ἀλλ᾽ ὅσα." ἂν" 
you things to come, the truth ; “ποὺ ‘for *he *will speak from himself, but whatsoever 


14 He shill ΒΊΟΣ ΕΣ me: Cacovay" λαλήσει, κἀὲ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν. 


mine, and shall shew he may hear he willspeak; and the things coming he will announce to you, 


it unto you. 15 All ea a 3 ere ΤΣ Sou a AN Π hey 5 
itisenchanabp.- Father 14 ἐκεῖνος ἐμὲ δοξάσει, Ore ἐκ τοῦ ἐμοῦ Ῥλήψεται," Kai ἀναγ 


hath are mine: there- He me will glorify, for of mine he will receive, and will an- 
~ ~ « ~ ΄ ε » ε 4 , ’ , 

fore said I, that he γελεῖ ὑμῖν. 15 πάντα boa ἔχει ὁ πατὴρ ἐμά ἐστιν" 
epant ΝΘ ΟΥ̓ ΠΣ ΠΕ ane toyou All things whatsoever *has ‘the *Father ‘mine ‘are; 
shall shew tt untoyou, Bounce toyou. ΕΒ 5 ; as f athe oe are ; 
ce : 5 5 = ἊΣ 

16 A little while, ἀρὰ διὰ τοῦτο εἶπον, Ore ἐκ τοῦ ἐμοῦ «λήψεται," καὶ ἀναγ- 
ΣῊΝ Face Sits because = ave I said, Hi of bea i he birt.) me bis an- 
while, and ye shall see γελεῖ ὑμῖν. 16 Μικρὸν καὶ ‘ov θεωρεῖτε με, Kai πάλιν 
lees gre healers ‘nounce to you. A little [while] and ye do not behold me; and again 
some of his disciples. μικρὸν καὶ ὄψεσθε pe, “ὅτι ἐγὼ ὑπάγω tpdc TOY πα- 
Whatri eee oe alittle [while] and yeshallsee me, because I goaway to the Fa- 

Ww 5 νὰ ᾿ iF. ? . ~ ~ , ~ * 

saith unto us, A little τέρα." 17 Εἶπον οὖν ἐκ τῶν μαθητῶν αὐτοῦ πρὸς 
while, and ye shall ποῦ ther, Said therefore [some] of his disciples to 

see me: and again, a , me Oe sy ἕν ἕ Sa ἢ Ἂ 
little while, and .ye ἀλλήλους, Τί ἐστιν τυῦτο o λέγει ἡμῖν, Μεκρὸν καὶ 
shall see me: and, Be- one another, What is this which hesays tous, A little [while] and 
cause I go to the Ἐὰ- Ω er A oy : <r θέ > ᾿ 
ther? 18 They said Οὐ. θεωρεῖτε με, καὶ πάλιν μικρὸν καὶ ὄψεσθε με; καὶ 


therefore, What isthis yedonot beholdme; and again alittle [while] and ye shallsee me? and 
that he saith, A little “ Herpes Thea eae : t 5 ᾿Ξ 
while? τ cannot tell Ore ‘éyw' ὑπάγω πρὸς τὸν πατέρα; 18 Ἔλεγον οὖν, 


what hesaith. 19 Now Because I go away Ὁ the Father ? They said therefore, 
3 k that the ~ ΄ . 1 Ἢ ΄ ” 
Teens Teens tack VLovro ri ἐστιν" ὃ λέγει, Τὸ! μικρῶν: ovK_oldaper: 


him, and said unto “*This ‘what 215. whichhesays, the. little [while]? We do not know 


Pere eee Gk τί λαλεῖ. 19 Ἔγνω τοὖν" γὁ"- Ἰησοῦς ὅτι ἤθελον αὐτὸν 
that I said, A little what he speaks. *Kunew *therefore ‘Jesus that they desired *him 


While, and ye eaten ἐρωτᾷν, καὶ εἶπεν. αὐτοῖς, Περὶ τούτου ζητεῖτε μετ᾽ 


‘little while, and ye ‘to “ask, and = said to them, Concerning this do ye inquire among 
shall see me? 20 Veril¥, ἀλλήλων͵, Ore εἶπον, Μικρὸν καὶ οὐ.θεωρεῖτέ με, Kai 


of 8 to you, εν : 
ER GER weep ond one another, that Isaid, A little [while] and ye donot behold me; and 


lament, but the world 2 3 eed - ἃ ‘GS, Ves : aia 

Deal Pcie aan we πάλιν μικρὸν καὶ ὄψεσθέ pe; 20 ἀμὴν ἀμὴν λέγω ὑμῖν, 
again ἃ little [while] and ye shall see me? Verily verily Isay to you, 
ort κλαύσετε Kal θρηνήσετε ὑμεῖς, ὁ. δὲ κόσμος «χαρήσεται" 
that ?will *weep ‘and ‘will®lament ‘ye, but the world will rejoice ; 








' iL wov (read the Father) trr[a]. * οὐκέτι GLT. U ὑμῖν λέγειν TTrA. τὰ cis THY 
ἀλήθειαν πᾶσαν LIrA ; ἐν TH ἀληθείᾳ πάσῃ τ. Ὁ — ἂν LTTrA. ο ἀκούσει he sh 

hear Tra ; ἀκούει he hears T. P λήμψεται LTTrA. 9 λαμβάνει receives GLITTAW. 
τ οὐκέτι no longer (do ye behold) tra ; οὐκ ἔτι Tr. 5 — ὅτι ἐγὼ ὑπάγω πρὸς τὸν πατέρα 
TTA; ὅτι ὑπάγω πρὸς τὸν πατέρα G[L]W. ἰ --- ἐγὼ (read ὑπάγω I go away) Lazraw. Τί 
ἐστιν τοῦτο LTr. w — τὸ (read a little [while] Tra. * -- οὖν GTTrAW. ¥ — oTTra, 


eval, J © HN. 
ὑμεῖς. "δὲ! λυπηθήσεσθε, "ἀλλ᾽" ἡ-λύπη.ὑμῶν εἰς χαρὰν γενή- 
but ye will be grieved, but your grief to joy shall 86- 7 
σεται. Ὧ1] ἡ γυνὴ ὅταν τίκτῃ, λύπην ἔχει, ὅτι ἦλθεν 
come. The woman when she gives birth, grief has,’ because iscome 
ἡ ὥρα αὐτῆς: ὕταμιδὲ γεννήσῃ τὸ παιδίον, Pov ἔτι' 
her hour ; but when she brings forth the child, no longer 


μνημονεύει τῆς θλίψεως; διὰ τὴν χαρὰν Ore ἐγεννήθη 


she remembers the tribulation, on account of the joy tuat hasbeen bern 
ἄνθρωπυς εἰς τὸν κόσμον. 22 καὶ ὑμεῖς οὖν “λύπην μὲν 
8. ΤΏ8 into the world. “ ‘And ye therefor: 


νῦν" ἀἔχετε"" πάλιν.δὲ ὄψομαι ὑμᾶς, καὶ “χαρήσεται ὑμῶν 

now have ;. but again JIwillsee you, and “shall *rejoice ‘your 

ἡ καρδία, Kai τὴν: χαρὰν. ὑμῶν οὐδεὶς “αἴρει" ap ὑμῶν. 23 Kai 

*heart, and © your joy” noone takes from you. And 

ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐμὲ οὐκ ἐρωτήσετε οὐδέν. ᾿Αμὴν ἀμὴν 
day 


in, that a of me * ye shall &sk. nothing. Verily verily 
λέγω ὑμῖν, for" ἐὕσα.ἂν" αἰτήσητε τὸν πατέρα δὲν τῷ 
Isay toyou, That whatsoever ye may ask | the Father in 
ὀνόματί, μου δώσει ὑμῖν.". 24 ἕως. ἄρτι οὐκ ἠτήσατε οὐδὲν 

my name he will give you. Hitherto ye asked nothing 
ἐν τῷ. ὀνόματί. μου: αἰτεῖτε, καὶ ἰλήψεσθε," ἵνα ἡ.χαρὰ ὑμῶν 
in my name: ᾿ ask, and ye shall receive, that your jqy 

τᾷ ͵ ~ ’ , , « - 

ῃ ΣΝ πύκα 25 ravra ἐν παροιμίαις λελάληκα ὑμῖν" 
may be full. * These thingsin allegories Ihave spoken toyou; 


Καλλ᾽" ἔρχεται ὥρα bre ἰοὐκ. ἔτι" ἐν παροιμίαις «λαλήσω 
but is coming an hour when ‘no longer in allegories I will speak 
ξ ὦ > ‘ - ΄ \ ~ . - , ~iLst ~ 

ὑμῖν, ἀλλὰ παῤῥησίᾳ περὶ. τοῦ πατρὸς τ ἀνἈγγελῶ" ὑμῖν. 


toyou, but plainly concerning the Father I wiil announce to you. 
26 ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐν τῷ ὀνόματέμου, αἰτήσεσθε. καὶ οὐ 
ΤᾺ that iday "in my name ye shall ask; ° and “not, 


λέγω ὑμῖν ὅτι ἐγὼ ἐρωτήσω τὸν πατέρα περὶ ὑμῶν" 27 αὐ- 
ἘΠ 54. toyou that I -willbeseech the Father for _ you, **him- 
Ἂς « ‘ ~ ¢ ~ a « ~ ? . , ν᾿ 
τος γὰρ 0 πὰτὴρ a υμας, OTL UpPElC ἐμὲ TEDIANKATE, και 
self “for “the*Father loves you, because ye me _  haveloved,’ and 
πεπιστεύκατε ὅτι ἐγὼ παρὰ "τοῦ θεοῦ" ἐξῆλθον. 28 ἐξῆλθον 
_ have believed that .I from God. came out. I came out 
ὁπαρὰ" τοῦ πατρὸς Kai ἐλήλυθα εἰς τὸν κόσμον" πάλιν ἀφίημι 
from’ the Father and have come into the - world; again I leave 
τὸν κόδμον Kai πορεύομαι πρὸς TOY πατέρα. 29 Λέγουσιν 
the world . and go to the Father. *Say 
Ῥαὐτῷ!" οἱ μαθηταὶ αὐτοῦ, “Ide, νῦν «παῤῥησίᾳ λαλεῖς, Kai 
“ἴο *him *his “disciples, Lo, now plainly thou speakest, and 
παροιμίαν οὐδεμίαν λέγεις. 80 νῦν οἴδαμεν ὅτι — oldac 
‘allegory no speakest. Now weknow that thou knowest 
πάντα, Kai ov χρείαν ἔχεις -iva τίς σε ἐρωτᾷ. ἐν τούτῳ 
811 things, and 2not “need "hast that anydne thee shouldask. By this 
, - - ‘ ? ~ 
πιστεύομεν ὅτι ἀπὸ θεοῦ ἐξῆλθες. 31 ᾿Απεκρίθη αὐτοῖς 
webelieve -that from God thou camest forth. 2Answered “them 
ey? ~. ; “ us ~ 
τὸν Ἰησοῦς, “Apre πιστεύετε ; 32 ἰδού, ἔρχεται ὥρα καὶ νῦν" 
‘Jesus, “ΝΟΥ *do ὅγο "believe? Lo, iscoming anhourand now 
ἐλήλ θ oe ; θῇ ao a τ .» τ Δ 5. κο} 
ἐλήλυθεν, ἵνα 'σκορπισθῆτε ἕκαστος εἰς τὰ ἴδια, ‘kai ἐμὲ 
hascome, that ye willbescattered. -gach to Hisown,, and me 


grief indeed a 


235 


shall be sorrowful, but 
our sorrow shall be 
turned into joy. 21 A 
woman when she is in 
travail hath sorrow, 
because ther hour is 
come: but as soon as 
she is delivered of the 
child,she remembereth 
no more the anguish, 
for joy that a man is 
bern into the world. 
22 And ye now there- 
fore have sorrow: but 
I will see you again, 
and your heart shall 
rejoice, and your joy 
no man taketh from 
you. 23 And in-that 
day ye shall ask me no- 
thing. Verily, verily, 
I say unto you, What- 
soever ye shall ask the 
Father in my name, 
he will give ἐξ you. 
24 Hitherto have ye 
asked nothing in my 
name: ask, and yeshall 
receive, that your joy 
may be full. 25 These 
things have I spoken 
unto you in proverbs: 
but the tirse cometh, 
when I shall no more 
speak unto you in pro- 
verbs, but I shall shew 
you plainly of the Fa- 
ther. 26 At that day ye 
shall ask in my name: 
and I say not, unto 
you, that I will pray 
the Father for you: 
27 for the Father him- 
self loveth you, because 
ye have loved me, and 
have believed that I 
came out from God, 
28 I came forth from 
the, Father, and’ am 
come into the world: 
again, I leave the 
world, and go to the 
Father. 29 His disci- 
ples said unto him, Lo, 
now speakest thou 
plainly, and speakest 
no proverb. 30 Now 
are we sure that thou 
knowest all things, 
and needest not that 
any man should ask 
thee: by this we be- 


“lieve that thou camest 


forth from God. 9] Je- 
sus answered them, Do 
ye now believe? 32 Be- 
“hold, the hour cometh, 
yea, is now come, that 
ye shall be scattered, 
every man to his own, 
and shall leave me a- 





= — δὲ but Lrtra. 
Have L. ©€apec shall take τὰ. 
ἐν τῷ ὀνόματί μου TTrA. 
τὸ ἀπαγγελῶ LITrAW. 
[υ]ΤΊτα. 


f — Ore [L}fTra. 

1 λήμψεσθε LiTra. k — ἀλλ GLLjTTra 
1 — τοῦ L; τοῦ πατρὸς the Father tra. ° ἐκ 
4+ evLTTra, '—oTtra, “5 — wy LITrA. 


5 ἀλλὰ Tra. - YodKéryGLT.. © νῦγ μὲν λύπην LTPrA. 


4 ἕξετε shall 


δ ἄν τι ᾿ἴ anything Lrrra. “Β δώσει ὑμῖν 


ν. 
LTTrA, 


Ἰ οὐκέτι GLT. 
P— αὐτῷ 


“1 κἀμὲ ΤΊτΑ. 


236 


sone: and yet I am not 
<lone, because the Fa- 
ther is with me. 
3 These things I have 
spoken unto you, that 
in me ye might have 
peace, In the world ye 
shall have tribulation: 
but be of good cheer; 
I bave overcome the 
world, 


AVA] ‘These words 
spake Jesus, and lifted 
up his eyes to heaven, 
and said, Father, the 
hour is come; glorify 
thy Son, that thy Son 
also may glorify thee: 
2as thou. hast given 
him power oyer «ll 
fiesh, that he should 
give eternal] life to as 


many as thou- hast . 


given him: 3 And this 
is life eternal, that 
they might know thee 
the only true God, and 
Jesus Christ, whom 
thou hast sent. 4 [have 
glorificd thee on the 
earth: I have finished 
the work which thow 
gavest metodo. 5 And 
now, O Father, glorify 
thou me with thine 
own self withthe glory 
which I-had with thee 
before the world was. 
6 I have manifested 
thy- name unto the 
men which thou gavest 
me out of the world: 
thine they were, and 
thou gavest them me; 
und they’ have kept 
thy word. 7 Now they 
have kuowy that all 
things - whatsoever 
thou hast given me 
are of thee. 8 For I 
have given unto them 
the words which thou 
gavest me; and: they 
have received them, 
and have known sure- 
ly that I came out 
from thee, and they 
have believed - that 
thou didst send me, 
9 1 pray for them: I 
pray not for the world, 
but for them which 
thou hast given me; for 
they are thine. 10 And 
all mineare thine, and 
thine are mine; and 
Iam glorified in them, 
il And now I am no 
more in the world, but 
these are in the world, 





ν ἕξετε ye will have Ex. 


3 — καὶ LTTrAW. 


σκουσιν they know ΤΊΎτ. 
- ἴ κἀμοὶ Tr. 
* ἔδωκάς thou gavest LTITra. 


gavest, LTTr. 
a εἰσίν TTra. 
2 αὐτοὶ they 1. 


1 
IQA = ᾿ 
ὩΑΝΝῊΗΣ. XVI, XVH. 
ὕτι ὁ πατὴρ μετ᾽ 
for the Father with 
| ~ 3 ἃ τὰν , ΄ , oe w 9 3 . Lgl! 
ἐμοῦ ἐστιν. 83 ταῦτα λελάληκα ὑμῖν Wa ἐν ἐμοὶ εἰρήνην 
me is. These things 1 have spuken to you that in ‘mu peace 
ἔχητε. ἐν τῷ κόσμῳ θλίψιν γἔχετε"" ἀλλὰ θαρσεῖτε, 
yemayhave. In the world tribulation ye have; -but be of good equrage, 
ἐγὼ νενίκηκα τὸν κόσμον. 
I. have overcome the γον], 
17 Ταῦτα ἐλάλησεν *6" Inoove, καὶ τἐπῆρεν" τοὺς ὀφθαὰλ- 
These things _ spoke Jesus, and Jilted up “eyes 
μοὺς αὐτοῦ εἰς τὸν οὐρανὸν Yai" εἶπεν, Τ]άτερ, ἐλήλυθεν ἡ 
18. to.the heaven and. , said, Father,  *his *come "the 
wpa’ δόξασόν σου τὸὺν υἱόν, ἵνα *xai! S.vtdc*cov' δοξάσῃ 


μόνον ἀφῆτε". καὶ οὐκεἰμὶ μόνος, 
alone yewillleave; πᾶ [γο} 1 ἅτὴ ποῦ alone, 


*hour; glorify thy . Son,, that also thy Son may glorify 
cé'. καθὼς ἔδωκας. αὐτῷ ἐξουσίαν πάσης σαρκός, ἵνα 

thee ; as  thougayest him authority overall ficsh, {μαι [of] 
πᾶν ὃ «δέδωκας αὐτῷ, δώσῃ! - αὐτοῖς ζωὴν αἰώνιον, 


all which thou hast given’ him, life’. eternal, © 
3 airncé ἐστιν ἡ αἰώνιος ζωή,: wa “γινώσκωσίν" σε τὸν 
And this is the eternal .life, that they should know thee the 
μόνον ἀληθινὸν θεόν, καὶ ὃν ἀπέστειλας ᾿Ιησοῦν χροιστόν, 
only true God, and “whom “thou “didst °send *Jesus  *Christ. . 
4 ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς τὸ ἔργον “ἐτελείωσα" ὃ 
I .thee glorified on thé earth; the - work Icompleted which 
δέδωκάς μοι iva ποιήσω" 5 καὶ νῦν δύξασόν pe ov, πά- 
thon hast given me that Ishoulddo; and now glorify me thou, Fa- 
TED, παρὰ σεαυτῷ, τῷ. δόξῃ. ἡ. εἶχον πρὸ TOU TOY κύσμον 
ther, with thyseli, with the glory which 1 had before the : world’ 
εἶναι παρὰ σοί. 6 ᾽᾿Εφανέρωσά cov τὸ ὄνομα τοῖς ἀνθρώποις 
was with thee. ‘Imanitested - thy name tothe men 
ove “δέδωκάς! por ἐκ τοῦ κύσμου" σοὶ, ἦσαν, ‘rat ἐμοὶ" 
whom thou hast given me outof the world. Thine they were, and tome 
αὐτοὺς “δέδωκας"" καὶ τὸν.λόγον.σου ErernonKaoty.' 7 νῦν 
them thou hast given, and thy word they have kept. Now 
ἔγνωκαν .- ὅτι πάντα doa δέδωκάς" μοι, παρὰ σοῦ; 
they have known that all things whatsoever thou hast given me, of thee 
‘ ᾿ « ἈΝ WZ τι er ΄ , Ce 
Boru 8 ὅτι τὰ ῥήματα ἃ GéCwKec' por δέδωκα αὐτοῖς" 
are ; for the words which thouhastgiven me*I have givey them, 
καὶ αὐτοὶ ἔλαβον; ‘kai ἔγνωσαν" ἀληθῶς ore παρὰ σοῦ 
and they received (them), and knew truly that from thee 
ἐξῆλθον, Kai ἐπίστευσαν bri ob με ἀπέστειλας. 9 ἐγὼ περὶ . 
Icameout, and they believed that thou me didst send. 1. concerning 
aitey - ἐρωτῶ -ob περὶ τοῦ κόσμου. ἐρωτῶ, ἀλλὰ 
them makerequest; not concerning the world makelIrequest, but . 


he should give to them 


περὶ -ὧν δέδωκάς μοι, ὅτι σοί iow. 10 καὶ ra. 
concerning whom thou hast given me, for thine they are:. (and “things 
ἐμὰ πάντα σά ἐστιν, Kai τὰ.σὰ ἐμά: καὶ δεδόξασμαι. 


*my κ᾽ 81 ‘thine *are, . and thine [are] mine:) - and I have been glorified 


ἐν αὐτοῖς. 11 καὶ ™ovx ἔτι" εἰμὶ ἐν τῷ κόσμῳ, Kai "οὗτοι! ἐν 
in them. And + no longerIlam in the world, :and these in 





*—oT. “ἐπάρας having lifted up LTTrA. ¥ — καὶ LTTrA, 
&® — gov (read the Son) rrr[a]. υ δώσει he shall give‘a. . 5 γινώ- 
4 τελειώσας having completed Lrtra. τ ἔδωκάς thou 

& τετήρηκαν LITrA- Ἀ ἔδωκάς thou gavest L, 
1 [καὶ ἔγνωσαν) L, {ὦ οὐκέτι LTW. 


ἔδινα. ον. 


ἢ ΄ 
δ ἀπ," 


rs 


, 


τ ων 


ΨΚ ΥΝ 


XVII. JOHN 237 


τῷ κόσμῳ εἰσίν; οκαὶ ἐγὼ πρός σε ἔρχομαι. πάτερ ἅγιε, τηρη- 224 I come to tec. 


the world ~.are, . and IL to thee come. Father *Holy, , keep Praag: sete pal 


σον αὐτοὺς ἐν τῷ.ὀνοματίσου Ῥοὺς! δέδωκάς. μοι, ἵνα Bame those whom 


" A thou hast given me 
is them in ef name whom thou hast ee me, that .that they may hee 
ὦσιν ἕν, καθὼς 4 psi 12 ὅτε ἤμην per’ αὐτῶν tiv τῷ one, a8 We are. 

they may be one, as When Iwas with them in the 12 While 1 was with 

‘ n them in the world, I 

κόσμῳ᾽ ἐγὼ ἐτήρουν. αὐτοὺς ἐν ry.dvopati.cov’ Sovc! dé kepttheminthyname: 

world 1 waskeeping them in _ thy. name: whom thon wear eee rade 
opt; an 

δωκάς͵ pout ἐφύλαξα, καὶ οὐδεὶς ἐξ αὐτῶν ἀπώλετο, εἰ μὴ ὁ none of them is lost; 

hust givea me Iguarded, and noone of them perished, except the but the son of perdi- 
‘ tion; that the scrip- 

υἱὸς τῆς ἀπωλείας, ἵνα ἡ ᾿γραφὴ πληρωθῇ. 13 νῦν.δὲ turemight be fulfilled, 

son ofperdition, that the scripture might be fulfilled. And now ΠΣ And mets comet to 
” ee; andl these things 

πρός σε ἔρχομαι, καὶ ταῦτα AAG ἐν τῷ κόσμῳ ἵνα ἔχω I speak in the world, 

to thee Icome; andthesethingsIspeak in the world that they cad that they might have 

Ν x ἥ my joy fulfilled . in 

σι» THY χαρὰν τὴν ἐμὴν πεπληρωμένην ἐν "αὐτοῖς." 14 ἐγὼ οὐπουηκοτος, 14.1 bave 

have “Joy » fulfilled in them, given them thy. word ; 


L th 

δέδωκα αὐτοῖς τὸν". en σου, Kai ὁ κόσμος ἐμίσησεν αὐτούς, hated Pan oe 
have ste them thy word, and the . world hated them,~ thyyrare not “of the 
«Ὅτι οὐκ. εἰσὶν ἐκ τοῦ κόσμου, καθὼς ον οὐκ εἰμὶ ἐκ τοῦ Mel pee Me Sad 
ee they are not of the _ world, as am not of the pray not that thou 
κόσμου. 15 obkipwrd ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ natant ite patna 
world, I do not make request that thou iaiowdiet take nee outof the that thou shouldest 
κόσμου, ἀλλ᾽ ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ. SP Hua, τ 
ΟΣ], > * but. that tnoushouldest keep them οαὖ οὗ the evil. of the world, even as 
16 ἐκ τοῦ κόσμου οὐκ.εἰσίν, καθὼς ἐγὼ "ἐκ τοῦ κόσμου οὐκ Tam not of the world, 
ὍΣ the world Buby are not, as I of the world “πού through ae truth : 
εἰμί... 17 ἁγίασον αὐτοὺς ἐν T9.cAnBeig."oou" ὁ λόγος ὁ σὸς thy, word. is truth. 
‘am. Sanctify — them By: thy truth’; *word *thY meintothe world,even 
ἀλήθειά ἐστιν. 18 καθὼς ἐμὲ ἀπέστειλας’ εἰς τὸν κόσμον, diag Magee eh Jes 
truth is. AS me thou didst send into the ‘world, paar: are Ss eek 8 


κἀγὼ ᾿ἀπέστειλα αὐτοὺς εἰς τὸν κόσμον 19 καὶ ὑπὲρ αὐτῶν I sanctify myself, that 


L also ‘sent them into the world; a for them they also might be 
. sanctified through the 

Kiyo" ἁγιάζω ἐμαυτόν, ἵνα Yai αὐτοὶ ὦσιν" ἡγιασμένοι ἐν truth.~20 Neither pray 
I sanctify myself, that also ey may be _ sanctified in I for these alone, but 
for them also which 


ἀληθείᾳ. 20 Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ shall “believe on me 
truth, *Not “for ‘these and ’make Ἵ request only, but through their word ; 
, y δ} 2 , i » (21 that they all may be 
καὶ περὶ τῶν. ἐπιστευσόντων" ἐῥιὰ “τοῦ.λόγου.αὐτῶν εἰς ‘one ; as thon, Father, 
a'so for those who '' slzAll believe © *arengh their ees on art in me, and I ia 
a ἜΝ ‘thee, that they also 

ἐμέ 21 | iva πάντες ty’ ὦσιν, καθὼς ob, δπάτερ," DEPOL, nay be onein usstiiab 
me) that all one may be, as thou, Father, [art] in me,’ the world may believe 


that thou hast sent 
κἀγὼ ἐν σοί, iva καὶ αὐτοὶ ἐν ἡμῖν ey! dow" ἵνα ὁ κόσμος ye. 22 And the glory 


andI in thee, that also they in us one maybe, thatthe world | which thou gavest me 
“πιστεύισῃ" ὅτι σύ με ἀπέστειλας. 22 “καὶ ἐγὼ! τὴν δόξαν ἘΝ ae ee 
ped believe that choume  didst seid. And 1 whem ΙΕ τι ween δὲ, τᾶ ave ones 
ἣν “δέδωξάς" μοι δέδωκα αὐτοῖς, Wa Gow ἕν, καθὼς 2 1in them, and thou 


ἢ that. th 
which thou hast giver me have cay aps that they m y be ee as a oe ΠΡῸΣ ἼΣΟΣ ie 


ἊΣ “}} iq and that the world 
ἡμεῖς ἕν ἰἐσμεν" 23 ἐγὼ ἐν. αὐτοῖς, καὶ σὺ ἐν ἐμοί, ἵνα may kuow that) thou 











we one are; T° in them, and thou in .me, _ that 

ὦσιν τετελειωμένοι εἰς ἕν, βκαὶ! ἵνα γινώσκῃ ὁ κύσμος 
they may be _—iperfected into one, and that *may*know ‘the oe 

“Kayo LITrA, Ρ φ Which.@uTTraw. 4. + καὶ alsoTr. τ 6ὰ-- ἐν τῷ κόσμῳ {τττὰ. 5ᾧ 
which Trra. ¢* καὶ διιὰ (τα I was keeping: them in thy. namie w ‘hich thou hast given 
me, and.I guarded [cl.em]) (Lj1Tra. ἃ ἑαυτοῖς TTrA. Y οὐκ εἰμὶ ἐκ TOU κόσμον LT'Tras W., 
Daou (read the Sor LTVIAS ¥ — εγὼ (read ay. I sanctity) [L]r. .. Υ How καὶ 
αὐτοὶ LTTrAW. 2 πιστευόντων believe GLITraW. 8 πατὴρ TTrs. Ὁ. ἐν. 111. 
© πιστεύῃ TTr. 4 καγὼ LTA. € ἔδωκας thot gavest L. f -— ἐσμεν (read |are}) TTrA, 


& — καὶ LTTrA. 


238 


hast gent mej and hast. 
loved them, as thou 
hast loved me. 24 Fa- 
ther, I will that they 
also,‘whom thou hast 
given me, be with me 
where I am; that.they 
may behold my glory, 
which thon hast given 
me: for thou levedst 
me before the founda- 
tion of the world. 
25 O righteous Kather, 
the world hath, not 
known thee: but [have 
Enown thee, and these 
have known that thou 
hast sent me. 26 And 
I have declared unto 
them thy name, and 
will declare it: that 
the love wherewith, 
thou hast loved me 
may be in them, and I 
in them, 


XVIII. When Jesus 
had spoken  thcse 
words, he went forth 
with his disciples over 
the brook Cedron, 
whcre wasagarden,in- 
to the which he enter- 
ed, and his disciples. 
2And Judasalso,which 
betrayed him, knew 
the place: for Je~us 
ofttimes resorted thi- 
ther with his disciples. 
3 Judas then, having 
received a band of men 
and officers from the 
chief priests and Pha- 
risees, cometh thither 
with lanterns and 
torches and weapons. 
4 Jesus therefore, 
knowing all things 
that should come upon 
him, went forth, and 
said unto them, Whom 
seek ye? 5 They an- 
swered him, Jesus of 
Nazareth. Jesus saith 
unto them, I am he. 
And Judas also, which 
betrayed him, stood 
with them, 6 Assoon 
then as he had said 
unto them, I am he, 
they went backward, 
and fellto the ground, 
7 Then asked he them 
again, Whom seek ye? 
And they said, Jesus 
of Nazareth. 8 Jesus 
answered, I have told 
you that I am he: if 
therefore ye seek me, 
let these go their way: 


‘into which 


IQANNHS. XVII, XVIII, 
UTL σὺ με ἀπέστειλας, καὶ -ὀγάπησας αὑτοὺς καθὼς ἐμὲ ἠγά- 
that thou me didstseNd, and lovedst them ἈΞ me thou 
πησας. 24 "Πάτερ," ἰοὺς! ᾿δέδωκάς! por θέλω ἵνα ὅπου εἰμὶ 
lovedst. Father, whom thou hast given me I desire that where 7am 
> κι , ~ ? , ~ , ~ ‘ 3 - 
ἐγὼ κἀκεῖνοι ὦσιν μετ᾽ ἐμοῦ, ἵνα θεωρῶσιν τὴν δύξαν τὴν 


τὸ they also may be with me, thar they may behold “vlory 
᾽ ᾿ a ‘ks in εἰ. ᾿ ΄ , Η͂ -. 
ἐμὴν ἣν Kédwkac" μοι, ὅτι ἠγάπησάς ME TPO καταβολῆς 


my which thou'gavest me, for thou Jovedst me before [the] foundation 


κόσμου. 25 ἸΠάτερ' δίκαιε, καὶ ὁ κόσμος σε οὐκ. ἔγνω, 
of [the] world. “Father ‘righteous, and the world thee knew not, 
ἐγὼ.δέ σε ἔγνων, Kai οὗτοι ἔγνωσαν ὅτι σύ με ἀπέστειχας" 
butI tkee knew, and _ these knew , that thoume  didst send 
26 καὶ ἐγνώρισα αὐτοὶς τὸ. ὕνομά.σου, καὶ γνωρίσω" 
And Imade known to them thy name, and will make (it) known; 
wa ἡ ἀγάπη ἣν ἠγάπησάς με ἐν αὐτοῖς ἢ, κἀγὼ 
them may be, andl 


that the love with which thoulovedst me in 
ἐν αὐτοῖς. 
in them. 
18 Ταῦτα εἰπὼν πὸ" Ἰησοῦς ἐξῆλθεν σὺν τοῖς μαθηταῖς 


“These *things *having ‘said ‘Jesus wiutout with “disciples 
αὐτοῦ πέραν τοῦ χειμάῤῥου "τῶν Kédpwy," ὕπου ἦν κῆπος, 
*his beyond the winter stream of Kedron, where was a gairden, 
εἰς ὃν εἰσῆλθεν αὐτὸς Kai οἱ. μαθηταὶ. αὐτοῦ. 2 ῃδει.δὲ. καὶ 
“entered. *he and his disciples, And “knew 7also 
? ΄ ΟΝ 3 ‘ δ ‘ ΄ Ξ « ἔς 
Ιούδας 6° παραδιδοὺς αὐτὸν τὸν τόπον᾽ ὅτι πολλάκις 
*Jyudas “who “was “delivering 7up Shim the place, because often 
συνήχθη "ὁ" ᾿Ιησοῦς ἐκεῖ pera τῶν. μαθητῶν. αὐτοῦ. 3 0, ϑὖν. 
*was ‘gathered ‘Jesus there with his disciples. *Vherefore. 
᾿Ιούδας λαβὼν τὴν σπεῖραν, καὶ ἐκ τῶν ἀρχιερέων Kai P 
1Judas »having received the band, and “from “the ‘chief °priests “and 
Φαρισαίων ὑπηρέτας, ἔρχεται ἐκεῖ μετὰ φᾳνῶν καὶ λαμπάδων 
? Pharisees officers, comes there with torches and , lamps 
καὶ ὅπλων. 4 ᾿Ιησοῦς “οὖν" εἰδὼς πάντα τὰ ἐρχόμενα 
and weapons. Jesus therefore knowing allthings that were coming 
ἐπ᾿ αὐτόν, τἐξελθὼν εἶπεν! αὐτοῖς, Τίνα ζητεῖτε; δ ᾿Απε- 
upon him, having goneforth said tothem, Whom seek ye?: They 


κρίθησαν αὐτῷ, Ἰησοῦν τὸν Ναζωραῖον. Λέγει αὐτοῖς "ὃ 


answered him, Jesus the’ Nazarzan. *Sgys "ἴο “them 

᾽ ~ Π ᾽ , ᾽ ¥ ees x wns , « 

Ιησοῦς, τ εἰμι. Ἑϊστήκειιδὲ καὶ ᾿Ιούδας ὁ παρα- 
1Jesus, am -[he)., And *was *standing “also ‘Judas *who *yras *de- 
διδοὺς αὐτὸν per’ αὐτῶν. 6 Ὥς. οὗ» εἶπεν αὐτοῖς, Ort" 


livering 7up δὰ with them. When therefore he said to than, 


ἐγώ εἰμι, "ἀπῆλθον" εἰς.τὰ.ὀπίσω καὶ ἔπεσον" χαμαί. 
if am [he], they went backward and fell to([the] ground. 

πάλιν οὖν “αὐτοὺς ἐπηρώτησεν," Viva ζητεῖτε; Οἱ.δὲ 
Again therefore “them ‘he *questioned, Whom seekye? And they 


εἶπον, Ἰησοῦν τὸν Ναζωραῖον. 8 ᾿Απεκρίθη ¥o! ’Inoove, Εἶπον 
said, Jesus the Nazarean, ? Answered *Jesus, Ltold 
ὑμῖν ὅτι Εν εἰ οὖν ἐμὲ ζητεῖτε, ἄφετε τούτους ὑπά- 
you that am [he]. Ifthereforeme ‘yeseck, euffer these to go 





h πατήρ LTTrA. 


i$ what rtra. i ἔδωκάς thou gavest L. . Κ δέδωκάς thou hast 


giver LTTraW. 1 πατὴρ LTTrA. τὰ — ὃ TTrA. "rod Κεδρών GL; τοῦ κέδρου T. 
o-— ὁ ΧἼτΑ. Ρ + τῶν [4]; + ἐκ τῶν from the 1. ἢ δὲ αῃὰ (Jesus) tr. τ: ἐξῆλθεν 
καὶ λέγει went forth and says LTTra. 5 --ὖτΊ; -- ὃ Ἰησοῦς (read he says) tra, ὃ --- Ore 


LTtTr. 
™moev W, 


τ ἀπῆλθαν LTTrA. 
Υ — ὃ GLTTrAW. 


π ἔπεσαν LTTrA. : κ ἐπηρώτησεν αὐτούς LTrA ; αὐτὸς ἐπηρώ- 


ΧΥΠΙΙ JOHN, 

ξ ΄ τι ΜῈ “ rat 
γειν 9 iva πληρωθῇ ᾿ ὁ λύγος ὃν εἶπεν. “Ὅτι οὺς δέ- 
ΠΟ» that might. be Cane ae the word which he -aid, Whom thou 
δωκάς © μοι οὐκ ἀπώλεσα ἐξ αὐτῶν οὐδένα. 10 Σίμων οὖν 


Simon therefore 
ἕπαισεν τὸν 


hust givenine + T lost of them not one. 


Πέτρος ἔχων μάχαιραν, εἵλκυσεν αὐτήν, Kai 
* Peter Devils a sword, drew τ and smote the 


Tov ἀρχιερέως δοῦλον, Kal ἀπέκοψεν αὐτοῦ τὸ τὠτίον! τὸ 
508 *the *high i Se Ybondman, and cut off his Zear 


δεξιόν ἢν.δὲ ὄνομα τῷ δούλῳ Μάλχος. 11 εἰπεν οὖν͵ 


‘right. ‘And “was‘*name ‘the*bondman’s Malchus. *Said *therefore 


ὁ Ἰησοῦς τῷ Πέτρῳ, Βάλε τὴν. μάχαιράν "σου" εἰς τὴν θήκην. 


‘Jesus to Peter, . Put thy sword into the sheath; 
τὸ ποτήριον. ὃ δέδωκέν "μοι ὁ πάτὴρ οὐ.μὴ. πίω αὐτό, 
*the *Father should I not drink 


the cup ee *has *given “nye ae 


12 Ἢ 


οὖν σπεῖρα καὶ ὁ χιλίαρχος καὶ οἱ ὑπηρέται; τῶν 
“ The *therefore ‘band andthe chief captain and the 


officers of the 


Tovdaiwy συνέλαβον τὸν ᾿Ιησοῦν, καὶ ἔδησαν αὐτόν, 18 καὶ. 


Jews took hoidof , ’ Jesus, and,’ bound { ‘him; and 


θάπήγαγον αὐτὸν" πρὸς Ανναν πρῶτον" ἦν. γὰρ πενθερὸς 
they led away him to Annas first; for he was father-in- law 


τοῦ Kaiaga, ὃς ἦν ἀρχιερεὺς τοῦ.ἐνιαυτοῦ. ἐκείνου. 144 Nv oe 
of Caiaphas, who was high priest that year. And it was 


Καϊάφας ὁ «συμβουλεύσας τοῖς ᾿Ιουδαίοις, ὕτι- ᾿συμφέρει 
Coes who gave counsel to the Jews, that it is profitable 


ἕνα ἄνθρωπον “ἀπολέσθαι! ὑπὲρ τοῦ λαοῦ. 15 ᾿Ηκολούθει: δὲ 
for one man to perith the people. Now there followed 


τῷ Ἰησοῦ Σίμων Πέτρος καὶ 45" ἄλλος μαθητής. ὁ δὲ μαθητὴς 
Jesus’: Simon Peter and the other disciple. And ?disciple 


ἐκεῖνος -ἦν γνωστὸς τῷ ἀρχιερεῖ, καὶ συνεισῆλθεν τῷ Ἰησοῦ 
that ‘cwas known tothe high priest, and -entered with Jesus 


dig τὴν αὐλὴν τοῦ ἀρχιερέως" 10 6.68. Πέτρος εἱστήκει πρὸς 
into the court of the high priest, but Peter stood. at 

"θύρᾳ ἔξω. ἐξῆλθεν ody ὁ μαθητὴς ὁ ἄλλος “ὃς ἦν" 
dove without. Went os therefore the' odiseiple Xother who was 


καὶ εἶπεν τῇ θυρωρῷ Kai Eionya- 
and spoke tothe door-keeper and brought 


οὖν δὴ παιδίσκη ἡ 


ie 


γνωστὸς ‘rp ἀρχιερεῖ," 
known tothe high priest, 


a τὸν Πέτρον. 17 λέγει 


Peter. Negi Stherefore'the maid Land *door-keeper 
oo 4 Μὴ καὶ σὺ ἐκ τῶν μαθητῶν "εἶ τοῦ ἀνθρώπου 
ἴο πον “not ‘also *thou ‘Sof ‘*the 7disciples. ‘art of *man 


τούτου; Λέγει ἐκεῖνος, Οὐκ. εἰμί. 18 Ἑἱστήκεισαν.δὲ᾽ οἱ δοῦλοι 
‘this ? ae “he,, | Iam not, But ®were “standing ‘the *bondmen 


καὶ ot ὑπηρέται ἀνθρακιὰν. πεποιηκότες, ὅτι ψύχος ἦν, 


Sand *the officers, a fire of coals baving mn, for cold it was, 
καὶ ἐθερμαίνοντο" ἦν. δὲ ™uer’ αὐτῶν ὁ Πέτρος! ἑστὼς 
and were warming themselves; and *was With *them ‘Peter Sine 


kat θερμαινόμενος. 1 
and warming himself, 
σοῦν περὶ 
sts ee 


19 Ὁ οὖν. ἀρχιερεὺς ἠρώτησεν τὸν Ἰη- 
The high priest therefore questioned Je- 


τῶν. μαθητῶν. αὐτοῦ, Kai περὶ τῆξ διδαχῆς 
his ἀἰβοῖ 9168, and concerning cere, 


αἰτοῦ. 20 ἀπεκρίθη ἰαὐτῷ"! *6! Ἰησοῦς,.. ee παῤῥησίᾳ 
‘his, *Answered *him Jesus, openly 





: ὠτάρμιον τττὰ. 
Ca 
L; nyayov TTr: : [ἀπ͵]ήγαγον αὐτον A. 
ura. a J. © ὃ ΤΊΓΑ. τοῦ ἀρχιερέως of the high priest Tira 
ἡ θυρωρός LYTrA, ἃ καὶ (also) ὁ [[έτρος pet αὐτῶν LTTrA 


5- gov (read the sword) ΟἹ, TTrAW. 


θυρωρὸς τῷ. 


. not. 





239 


9that theraying might 
be fulfilled, which he 
spake, Of thum which 
thou gavest me have I 
lost none. 10 Then 
Sivon Peter having a 
sword drew it, and 
smote the high priest’s 
servant, and cut off 
his right ear. The 
seryant’s name was 
Malchus. 11 Then said 
Jesus unto Peter, Pat 
up thy sword into the 
sheath: the cup which 
my Father hath given 
me, shall I not drink 
it? 


12 Then the bandand 
the captain and offi- 
cers of the Jews took 
Jesus, and bound him, 
13 and led him away 
to Annas first ; for ha 
wus father in law to 
Caiaphas, which was 
the high priest that 
same year. 14 Now 
Caiaphas was he,which 

ave counsel to the 

ews, that it was ex- 
Pedient that one man 
should die for the peo- 
ple. 15 And Simon 
Peter followed Jesus, 
and so did another dis- 
ciple: that disciple wag 
known unto, the high 
priest, and went in 
with Jesnsinto the pa- 
lace of the high priest, 
16. But Peter stood at 
the door without. 
Then went out that 
other disciple, which 
wus known unto the 
high priest, and spake 
unto her that kept the 
door, and brought in 
Peter. 17 Then saith 
the damsel that kept 
the δου unto Peter, 
Art pot thou also one 
of this man’s disci- 
ples? He saith, 1 am 
18 And the ser- 
vants and officers stood 
there, who had made 
a fire of coals; for it 
was cold: and they 
warmed themselves: 
and Peter stood with 
them,’ and warmed 
himself. 19 The high 
priest thon asked Je- 
sus of his disciples, and 
of his doctrina, 20 Je- 
sus answered him, I 
spake openly to the 


> ἤγαγον ἐπ τὸν they led him 
© ἀποθανεῖν to die Lrtra. 4 — 

5 τῷ eine ἢ παιδίσκή 
i kira Ἢ 


read another 


‘—ovtr, 


240 


an the synagogue, and 
in the temple, whither 
the Jews always ré- 
sort; and in secret, 
have I said nothing. 
21 Why askest thon 
me? ask them which 
heard me, what.I have 
said unto them: be- 
hold, they Know what 
I said, 22 And when 
he had thus spoken, 
one of the officers 
which stood by struck 
Jesus with the palm of 
his hand, saying, An- 
swerest thou the high 
priest so? 23 Jesusan- 
swered him, If I have 
spoken evil, bear wit- 
ness of the evil : butif 
well, why smitest thou 
me? 24 Now Annas 
had sent him bound 


unto Caiaphas thenigh 


priest, 


25 And Simon Peter 
stood -and warmed 
himself. They said 
therefore unto him, 
Art not thou also une 
of his disciples? He 
denied ἐξ, and said, 
1 am not. 26 One 
of the servants of the 
high priest, being his 
kiasman whose eur 
Peter cut’ off, saith, 
Did not I see thee in 
the garden with him ? 
27 Peter then denied 
sgain: and immedi- 
siely ths cock crew. 


28 Then Jed they Je- 
sus from Caiaphasunto 
the hall‘of judgment : 
end it was early ; and 
they themselves went 
not into the judgment 
hall, leat they shonld 
be cefiled: but that 
they might ‘eat the 
passover. 29 Pilate 
then went ont unto 
them, and said, What 


accusation bring ye° 


egainst this man? 
30 They answered and 
eaid unto him, If he 
were nota malefactor, 
we would not nave de- 
livered him up unto 
thee. 31 Thea said 
Pilate unto them,Take 
ye him, and judge him 
according to your law. 
Tha Jews therefore 
gaid unto him; It isnot 





! λελάληκα have spoken Lttraw. 
ο épwrgs , ερωτησον (ἑπερ. W) LTTrAW. 
r+ οὖν therefore ΕἸ τὺ]. 
2 + ἔξῳ out LTTrA, 


all GLTTrAW. . 
9 — ὅ LTTrA. 

τ WerAaros T. 
b κακὸν ποιῶν TTrA. 


1QANNHS. XVITE. 


orld ; I ever taught 1 ἐλάλῃσα" τῷ ᾿κόσμῳ: ἐγὼ πάντοτε ἐδίδαξα ἐν Ῥτῇ" cvva- 


spoke - tothe world; i always ‘taught in the syna- 
γωγῷῇ καὶ ἐν τῷ ἱερῷ, ὕπου "πάντοτε" οἱ ᾿[ουδαῖοι συνέρχον- 
gogue and in the temple, where always ‘the Jews “ebmie fo~ 
Tat, καὶ ἐν κρυπτῷ ἐλάλησα οὐδέν. 21 τί μὲ Cérepwrdc; 
aa in secret Ispoke nothing. Why me dost thou question? 
ἐπερώτηφον" τοὺς ἀκηκοότας τί ἐλάλησα αὐτοῖς" ide οὗτοι͵ 
question those who hayeheard what ΤΈΡΟΕΘ tothem; lo, they 
οἴδασιν ἃ εἶπον ἐγώ. 22 Ταῦτα.δὲ αὐτοῦ. εἰπόντος εἴς τῶν 
know what “said ‘J. But *these *things’'on *his %9saying one of the 
ὑπηρετῶν παρεστηκὼς" ἔδωκεν __ ῥάπισμα: τῷ 
officers standing by gave a blow with the palm of the hand 
᾿Ιησοῦ, εἰπών, Οὕτως ἀποκρίνῃ τῷ ἀρχιερεῖ; 23 ᾿Απεκρίθη 
to Jesus, saying, Thus answerest thou the high priest? “Answered 
αὐτῷ %0" Incotc, Ei κακῶς ἐλάλησα, μαρτύρησον περὶ τοῦ 
Shim ‘Jesus, If evil I spoke, bear witness concerning the 
κακοῦ" εἰ δὲ καλῶς, ri μὲ δέρεις, 24 ᾿Απέστειλεν " αὐτὸν 
evil; butif well, why me strikest thou? *Sent shim _ 
cn , a oo 7 «8 > Ya 
ὁΑννας δεδεμένον πρὸς Καϊάφαν τὸν ἀρχιερέα. 
Αππδβ8 bound to Caiaphas tha high priest. x 
25 Ἣν δὲ Σίμων Πέτρος ἑστὼς . καὶ θερμαινόμενος" 
Now *was ‘Simon *Peter standing and warming himself. 
εἶπον οὖν αὐτῷ, Mn καὶ ov ἐκ τῶν.μαθητῶν.αὐτοῦ 
They said therefore tohim, *Not “falso “thou ‘of *his “disciples 
el3. Ἢρνήσατο. ἐκεῖνος, καὶ εἶπεν, Οὐκ εἰμίκ 26 Λέγει εἷς 


lort? He denied, ‘and aid, T am not. Says one 
ἐκ τῶν δούλων TOU ἀρχιερέως, συγγενὴς ὧν οὗ 
of the bondmen ofthe high priest, ‘kinsman _ being [of him) of whom 


ἀπέκοψεν ἹΤέτρος τὸ ὠτίον, Οὐκιἐγώ σε εἶδον tv τῳ κήπῳ 
2cut 2of *Peter the ar, τι “not *thee ‘saw in the garden 
Her’ αὐτοῦ; 27 Τόλιν οὖν ἠρνήσατο "δ' Πέτρος, καὶ εὐθέως 
with him? Againtherefore *denied *Peter, anditmediatcly 
ἀλέκτωρ ἑφὠνησέν, 
a cock crew, | : 
28 Αγουσιν οὖν τὸν Ἰησοῦν ἀπὸ τοῦ Καϊάφα εἰς τὸ 
They lead therefore Jesus from Caiaphas into the 
πραιτώριον hyde ἵἱπρωΐα"" cai αὐτοὶ οὐκ.εἰσῆλθον εἰς τὸ 
pretorium, enditwas early. And they entered not -.into the- 
πραιτώριον, ἵνα μὴ μιανθῶσιν, τἀλλ᾽ ἵνα! φάγωσιν τὸ 
pretorium, that they might ἘΠ bedefiled,, hut that they might eat the 
πάσχα. 29 ἐξῆλθεν οὖν ὁ “Πιλότος" " πρὸς αὐτούς; καὶ 
passcver. 2Went- “forth *therefore ‘ *Piatea to them, and 
γεῖπεν," Τίνα κατηγορίαν φέρετε *kara" τοῦ ἀνθρώπου.τούτου; 


said, What accusation bring ye against this man ? 

80 ᾿Απεκρίθησαν καὶ δεῖπον" αὐτῷ, Ἐῤ μὴ.ἦν οὗτος «axo- 
They answered and _ said tohim, If *were*not “he an evil 
ποιός," οὐκ ἄν σι παρεδώκαμεν αὐτόν. 81 ἘΠπεν 

doer, Snot “ἴο *thee 'we would have delivered up him. *Said 
“οὖν! αὐτοῖς 46" “Πιλάτος,, Λάβετε αὐτὸν ὑμεῖς, καὶ 
?therefore *to *them 1Pilate, Take him ye, . and 

κατὰ τὸὐν.νόμον ὑμῶν κρίνατε "αὐτόν." Eloy οὖν" 
according to your law judge him. *Said 7therefore 





m — τῇ (read a) GLYTraw. Ὁ πάντοθεν E; πάντες 
P παρεστηκὼς τῶν ὑπηρετῶν LTTrA. 
5..«- OLTTrAW. ‘mpwiGLTTrAW. ¥* ἀλλὰ LTTrA: 
Y φησίν BaySTIraA. τα κατὰ. δ εἶπαν LTTrA, 


ς [οὖν] L. ἀ-- ὃ στὰ ε-- αὐτόν τ. f — οὖν Ltra. 


XVIII, XIX. 


αὐτῷ οἱ ᾿Ιουδαῖοι; Ἡμῖν οὐκ ἔξεστιν ἀποκτεῖναι οὐδένα" 

Sto hie ‘the 7Jews, Tous it is permitted to put °to *death ‘no *one ; 
82 iva ὁ λόγος τοῦ Ἰησοῦ πληρωθῇ ὃν εἶπεν σημαίνων 
Paes the word of Jesus might be fulfilled which bespoke signifying 


θανάτῳ ἤμελλεν ἀποθνήσκειν. 33 Εἰσῆλθεν οὖν 


JOHN. 


A πῆς death he was about to die, 2Entered *therefore 
Bric τὸ πραιτώριον πάλιν"! ὁ ᾿Πιλάτος,! Kai ἐφώνησεν τον 
‘into °the °pratorium 7again ‘Pilate, and called 


᾿Ιησοῦν, καὶ εἶπεν αὐτῳ, Σὺ εἶ ὁ βασιλεὺς τῶν lovdaiwy ; 
Jesus, and said tohim,*Thou ‘art the king of the’ Jews? 
84 ᾿Απεκρίθη ἰαὐτῷ ὁ" Ἰησοῦς, “Ag ἑαυτοῦ" σὺ τοῦτο 
es Shim Jesus, From thyself *thou Sthis 
λέγεις, ἢ ἄλλοι ἴσοι. εἶπον" περὶ ἐμοῦ ; 8d ᾿Απεκρίθη 
‘sayest, ‘or others ’to ®thee τος say [it] age sc me? ?Answered 


ὁ ὑΠιλάπος,! Mare ἐχὼ Ἰουδαῖός εἰμι; τὸ ἔθνος τὸ σὸν καὶ 
1Pilate, a “Jew 5am ? ®Nation "thy and 


οἱ ἀρχιερεῖς ote σε ἐμοί: τί ἐποίησας ; 36 ᾿Απεκρίθη 
the chief priests delivered up thee tome: what didst thou? Answered 


™6" Ἰησοῦς, Ἢ βασιλεία ἡ ἐμὴ οὐκ.ἔστιν ἐκ τοῦ κόσμου.τούτου" 
‘Jesus, re inenor ae isnot of this world ; 


εἰ ἐκ τοῦ. κόσμου. τούτου ἦν» ἡ βασιλεία ἡ ἐμή, οἱ ὑπηρέται "ἂν 
if of this world were Mage ho ‘my. “attendants 


οἱ ἐμοὶ ἠγωνίζοντο iva μὴ-παραδοθῶ τοῖς Ἰουδαίοις" 
‘my would fight thatI Beene not be delivered up to the Jews ; 


vuv.od ἡ βασιλεία ἡ ἐμὴ οὐκιἔστιν ἐντεῦθεν. 37 Ἐΐπεν οὖν 


butnow “kingdom ‘my is not from hence. Said *therefore 
αὐτῷ ὁ "Πιλάτος," Οὐκοῦν βασιλεὺς εἴ ot; ᾿Απεκρίθη οὐ"! 
to Shim ‘Pilate, Then a king art thou? ?Answered 
Ιησοῦς, Σὺ λέγεις, ὕτι βασιλεύς εἰμι ΠΩΣ yw" εἰς τοῦτο 
Ἔλα, Thou ρθε [10], for aking 7am Lt) for). “this 
γεγέννημαι. Kai εἰς. τοῦτο ἐλήλυθα εἰς τὸν κόσμον, ἵνα 
have been born, and for, this Ihave come into the world, that 
μαρτυρήσω τῇ ἀληθείᾳ. πᾶς ὑιὼν ἐκ τῆς -ἀληθείας 
Ace bear witness tothe truth. Fivery Gon thatis οὗ. the truth 


ἀκούει μου Τῆς φωνῆς. 38 Λέγει αὐτῷ ὁ ᾿Πιλάτος," Τί ἐστιν 


hears my voice, “Says ‘to *him ‘Pilate, What is 
ἀλήθεια; Kai τοῦτο εἰπών, πάλιν ἐξῆλθεν πρὸς rove 
truth? And. this having said, again he went out to the 


lovdaioug, καὶ λέγει αὐτοῖς, Ἐγὼ οὐδεμίαν 'airiav εὑρίσκω ἐν 
Jews, and says to them, I net any fault find in 
αὐτῷ." 39 ἔστιν. δὲ συνήθειὰ ὑμῖν ‘iva ἕνα ὑμῖν ἀπολύσω" 
him. But itis acustom with youthat one to you Ishould release 
ἐν τῷ πάσχα" βούλεσθε οὖν ἰὑμῖν ἀπολύσω" τὸ»:- βασιλέα 
at the passover ; will ye therefore to you 1 should release the king 
τῶν Ἰουδαίων; 40 Ἐκραύγασαν οὖν πάλιν ἁπάντες," λέ- 
of the Jews? They “sat *out "therefore °again 141], ~gay- 
γοντες, My τοῦτον, ἀλλὰ τὸν Βαραββᾶν" ἣν. δὲ ὁ Βα ἜΠΗ 
ing, Not this one, but- Barabbas. Now ?was arab- 
Bac λῃστής. 19 Τότε οὖν ἔλαβεν ὁ "Πιλάτος".τὸν Ἰησοῦν 
bas = a robber, Then therefore *took ‘Pilate Jesus 


καὶ ἐμαστίγωσεν. 2. καὶ οἱ στρατιῶται πλέξαντες -στέφανον 
end scourged [him]. “ And the soldiers having platted a crown 





241 
lawful for us to put 
any man to deuth: 
2 that the saying of 
Jesus might be ful- 
filled, which he spake, 
signifying what death 
he should die. 33 Then 
Pilate entered into the 
judgment hall again, 
and called Jesus, and 
said unto him, Art 
thou the King of the 
Jews? 34 Jesus an- 
swered him, Sayest 
thou this thing of thy- 
self, or did others tell 
4 thee of me? 35 Pi- 
late answered, Am I a 
Jew? Thine own na- 
tion and the chief 
priests have delivered 
thee unto me: what 
hast thou done? 36 Je- 
sus answered, My 
kingdom is not of this 
world: if my kingdom 
were of this world, 
then would my ser- 
vants fight, that 1 
should not be delivered 
to the Jews: but now 
is my kingdom not 
from hence. 37 Pilate 
therefore said unto 
him, Art thou a king 
then ? Jesus answered, 
Thou sayest that I am 
a king. To this end 
was I ‘born, and for 
this cause came I into 
the world,that Ishould 
bear witness unte the 
truth. Every onethat 
is of the truth heareth 
my voice. 38 Pilate 
saith unto him, What 
is truth? And when 
he had said this, he 
went out again unto 
the Jews, and saith 
unto them, I find in 
him no fault aé all. 
39 But ye have a cus- 
tom, that I should re- 


Jease unto you one at 


the passover : will ye 
therefore that I re- 


lease unto you the 


King, of the Jews? 
40 Then cried they all 
agajn, saying, Not this 
man, but Barabbas, 
Now Barabbas was a 
robber. XIX. Then 
Pilate therefore took 
Jesus and scourged 
him. 2 And the sol- 
diers platted a crown 





& πάλι εἰς τὸ πραιτώριον LTrAW. ‘h Πειλᾶτος T. 
© ἀπὸ σεαυτοῦ LTrA. \ εἵπόν σοι στὰ. m — ὃ GLTTrAW. 
© — 6 [a]w. Ρ -- ἐγώ (read εἰμι Ι am) ΤΤτ[ Α]." 4 [ἐγὼ x. 
Ἵσττλ. 5 ἀπολύσω ὑμῖν LITr. t ἀπολύσω ὑμῖν LETrW. 


i_ αὐτῷ ὃ LTTrA ; i αὐτῷ WwW. 
Ὁ οἱ ἐμοὶ ἠγωνίζοντο ἃ ἂν Tre, 
F εὑρίσκω ἐν αὑτῷ αἰτίαν 

u— πάντες T. 


242 IQANNHS. ὙΠ 


οὗ thoris, and putt? ἐξ ἀκανθῶν ἐπὶ ὑτοῦ τῇ κεφαλῇ i ἐμά - 
on hia Hele nee shar ἐξ ἀκανθῶν ἐπέθηκαν αὐτοῦ τῇ κεφαλῇ, καὶ ἱμάτιον πορ-ν 


gut:on him a purple 9 of thorns put [it] on his head, and a 7clonk ‘pur- | 
τοῦρ, 8 and »aid, Hajl, φυροῦν περιέβαλον αὐτόν, 8" καὶ ἔλεγον, Χαῖρε, ὁ βασιλεὺς, 
King of the Jews {and east around him, and said, Hail, king 
they smote him with 

their hands, 4 Pilate Foi! ‘Tovdaiwy καὶ "ἐδίδουν" αὐτῷ ῥαπίσματα. 

cael ark Sak of the Jews | and they gave him_ blows with the palm of the ἜΤΕΙ 
them, Behold, I bring 4  ᾿Βξῆλθεν γοῦν" πάλιν τέξω ὁ Πιλάτος," καὶ λέγει αὐτοῖς, 
him forth to you, that “Went “therefore “again ‘out ᾿ ‘Pilate, and says to them,’ 


ye may knew that I, τ vy ᾿ a? 
find ‘no fauit in bim, Ide, ayw ὑμῖν αὐτὸν «ἔξω, «νὰ ΥἹ ITE ore ἐν. αὐτῷ 
6 Then came Jesus Behold, I bring “to *you *him “out, that ye may know that in him | 
forth, wenring the  , 4 Flys AS yada ieee Qiaeygs Ἢ bin ἐν i 
crown of thorns, and οὐδεμίαν αἰτίαν εὑρίσκω." 5 ᾿Πξῆχθεν roby 0" ᾿Ιησοῦς ἔξω! 
the purple robe. And ποῦ any fault 1 find. Went therefore Jesns out,. 
Pilate saith mnto 
them, Behold. the φορῶν τὸν ἀκάνθινον στέφανον καὶ τὸ πορφυροῦν ἱμάτιον. 
mun!6Whenthechief wearing the thorny crown and the purple cloak; Ἵ 
ts therefore and Ὺ εν ἢ 
ie saw hith, they Kai λέγει αὐτοῖς, “Ἴδε! ὁ ἄνθρωπος. 6 Ὅτε οὖν 4eldov'" 
cried out. saying,Cru- and hesays to them, Behold the man! When therefore saw | 
ον Jam, crucify im. αὐτὸν οἱ ἀρχιερεῖς καὶ ot ὑπηρέται ἐκραύγασαν "λέγοντες," 
them, Take ye him, him. the chief priests and the officers they cried out saying,  ! 


and crucify him: forl Spafpwoor, σταύρωσον. Λέγει αὐτοῖς ὁ ἐΠιλάτος," Λάβετε 
7 Vhe Jews answered Cruely, craaiay (him). Ble acl 3[ο *them ‘Pilate, Take 
him, We have a law, 

ene by dir law μὸ αὐτὸν ὑμεῖς καὶ σταυρώσατε" ἐγὼ. γὰρ ory εὑρίσκω ἐν αὐτῷ 
citht to die, because him ye ' and ΟΙΌΟΙΗΥ “chim), for I find not) ΘΗ ΥΣ 


he made himse!f the h feta ~ ‘ - 
Se ae Gol, 08 Whee atta 7 ᾿Απεκρίθησαν αὐτῷ" οἱ Ιουδαῖοι, Ἣ μεῖς νόμον 


Pilate ἐποσύξοτο heard 8. fault. *Answ ered” “him ‘the Jews, We a law 


that saying, he was 7 A , ΠΡ ee aall 
the more afraid; 9and ©XOMEY, Καὶ ‘kara τὸν.νόμον ἰἡμῶν" ὀφείλει ἀποθανεῖν, 


went again into the have, and according to our law he ought to die, + 


judgment hall, and G7, Κέαυτὸν᾽ yoy θεοῦ" ἐποίησεν. 8 Ὅτε οὖν ἤκουσεν 
sait unto Jesus, 


Whenee art thou? But |g ae eeu * Son of God he made. When therefore *heard | 
Jesus gave him noan- ὁ δΠλάτος! τοῦτον τὸν λύγον μᾶλλον ἐφοβήθη, 9 καὶ 
Pilate pein eee Pilate this word [the] more’ he was afraid, and 
Speakest thou not un, εἰσῆλθεν εἰς τὸ πραιτώριον πάλιν, καὶ λέγει τῷ Ιησοῦ, ἸΤόθεν 
pk ty sags eta went into the Reeve again, and ¢ “ys to Jesus, Whence 
Ὡς i 

to crucify thee, and εἶ σύ; ὋὉ δὲ. Ἰησοῦς ἀπόκρισιν οὐκ. ἔδωκεν αὐτῷ. 10 λέγει 
have power to release art thou?: But Jesus eananswer didnotgive — him. *Says 
thee? li Jesus an- 1 i " κι ; 
swered, Thou couldest lods" αὐτῷ ὁ Πιλάτος;" Ἐμοὶ οὐκλαλεῖς; οὐκ οἷδας ᾿' 
have no power at all “therefore *to Shim *Pilate, Τὸ me speakest ene not ἢ Knowest not thou 
aguinst me, excerpt it 


fvere given thee from Ore ἐξουσίαν ἔχω Ἱπσταυρῶσαί σε, καὶ ἐξουσίαν ἔχω᾽ ἀπο- 

hove: therefore he that authority I have tocrucify thee, and authority Ihave tore- 

that délivered me un- ΧΩ " : 1 On® MII Ρ " 

to thee hath thegreat- AUGal oé 1 ᾿Απεκρίθη" οὐ! ᾿Τησοῦς, Οὐκ Ρεῖχες" ἐξουσίαν 

er sin 12 And frém lease thee? rusia ‘Jesus, Thou hadst *authority 

thenteforth Pilat ι , 

Louaht τὸ release him, οὐδεμία κατ᾽ ἐμοῦ" εἰ μὴ. ἦν Toor “δεδομένον! ἄνωθεν" 

bnt the Jews eried out, ‘not “any against me _ if it were not to thee given cap above, 

eceeare thon et διὰ τοῦτο ὁ "πὰραδιδούς! μέ σοι μείζονα ’ ἁμαρτίαν 
κ On this account he who delivers up me tothee greater, | 


ἔχει. 12 “Ex τούτου "ἐζήτει ὁ Hiddroc" ἀπολῦσαι αὐτόν: 
has. From {Π|8 sought Pilate to release him; | 


οἱ. δὲ “Tovdaior πἔκραζον;," λέγοντες, "Edy τοῦτον ἀπο- 
but the ᾿ Jews cried out, saying, If this [man] thou re- 








v + Kal ἤρχοντο πρὸς αὐτὸν and came to him Τστνλ. ἡ ἐδίδοσαν LITrA. * + καὶ 
and LTra. y— οὖν GLTTraA. : ὃ Πειλᾶτος, ἔξω τ. ἃ οὐδεμίαν αἰτίαν εὑρίσκω ἐν 
αὐτῷ LTr 5 αἰτίαν ἐν αὐτῷ οὐδεμίαν εὑρίσκω A; αἰτίαν οὐχ εὑρίσκω τὸ b [Ὁ] Tr. g Ἰδοὺ 
TIA, ἃ ἴδον τ. ©—AdyovtesT. [Ὁ αὐτόν him Giw. 8 Πειλᾶτος τ. ἃ — αὐτῷ τ. 

- ἡμῶν (read the law) titra. k ἑαυτὸν υἱὸν τοῦ θεοῦ E; υἱὸν θεοῦ ἑαυτὸν LITA. 
i — οὖν ΔΑΊ ες ™ ἀπολῦσαΐί σε, καὶ ἐξουσίαν ἔχω σταυρῶσαί σὲ LTTrA. Ὁ + αὐτῷ him 
(L}r;[4]. — ὁ GLTTraw. P ἔχεις thou hast τ. 4 κατ᾽ ἐμοῦ οὐδεμίαν LITraW. τ δε- 
- δομέγον σοι LTTrA. 3 παραδούς delivered up LT. to Πιλάτος (Πειλᾶτος 1) ἐζήτει LTTras; 

va expavyacoy LT; expavyacay Tr, 


XIX. JOHN. 


λύσῃς ᾿ οὐκιεῖ φίλος τοῦ Καίσαρος. πᾶς ὁ Pasiréa 
Jease thou art not a friend of Cresar, Everyone “the *king 
ναὐτὸν" ποιῶν ἀντιλέγει τῷ Καίσαρι. 13 Ὃ οὖν. “Πιλάτος" 
-*himselfs ‘making speaks against Ceesar. Pilate therefore 
“ ἀκούσας τοῦτον τὸν λόγον," ἤγαγεν ἔξω τὸν ᾿Ιησοῦν, καὶ 
‘having heard _ this word, led out Jesus, and 
ἐκάθισεν ἐπὶ τοῦ" βήματος, εἰς τόπον λεγόμενον Λιθό- 
sat down upon the _ judgment-seat, αὖ aplace called Pave- 
στρωτον, ᾿Ἑβραϊστὶ δὲ Ῥαββαθᾶ: 14 ὴν δὲ παρασκευὴ 
ment, but in Hebrew Gabbatha: (and it was [the] preparation 
τοῦ πάσχα, ὥρα “δὲ ὡσεὶ! ἕκτη" καὶ λέγει τοῖς Ἰου- 
of the passover, [*the] “hour ’and about the sixth ,) and hesays tothe Jews, 
͵ 1 ‘ ~ a ’ ‘ 
δαίοις, Ἴδε ὁ. βασιλεὺς ὑμῶν. 15 ὅθι δὲ ἐκραύγασαν," Αρον 
Behold your king | But they cried out, Away, 
ἄρον, σταύρωσον αὐτόν. Λέγει αὐτοῖς ὁ "Πιλάτος," Τὸν 
away, crucify him, "Says “to *them Pilate, 
βασιλέα ὑμῶν oravewow; Απεκρίθησαν ot ἀρχιερεῖα, Οὐκ 
Your king shall I crucify ? “Answered ‘the ?chicef “priests, 7Not 
ἔχομεν βασιλέα εἰμὴ Καίσαρα. 16 Tore οὖν παρέδωκεν 
Swe®have aking except Caesar. Then therefore he delivered up 
αὐτὸν «αὐτοῖς ἵνα σταυρωθῇ. ἹΠαρέλαβον “δὲ" τὸν "In- 
: him tothem that he mightbe crucified. “They “took and Je- 
sovv “καὶ ἀπήγαγον"" 17 καὶ βαστάζων “τὸν σταυρὸν. αὐτοῦ!" 
sus and led {him] away. And bearing his cross 
᾿] ~ ? ‘ 5 ΄ ’ ΄ f" " , 
ἐξῆλθεν εἰς τὸν λεγόμενον κρανίου τύπον, foc" λέγεται 
he went out to the 2ealled Sof *a *skull ‘place, which is called 
c id 4 ~ vo ’ Ἀ ἽἼ ΄ > 
EBpaiori Γολγοθᾶ. 18 ὕπου αὐτὸν ἐσταύρωσαν, και per 
,inHebrew Golgotha: where him 4 they crucified, and with 
a WE , ᾽ ~ Fe ete ~ . t " 
αὐτοῦ ἄλλους δύο ἐντεῦθεν καὶ ἐντεῦθεν, μέσον δὲ 
him others ‘two on this side and on that side [one], and in the middle 
τὸν Ἰησοῦν. 19 ᾿Εγραψεν.δὲ καὶ τίτλον. 6 ΣΠιλάτος! καὶ 
Jesus. * And*wrote also “a $title ‘Pilate and 
ἔθηκεν ἐπὶ τοῦ σταυροῦ; ἦν. δὲ γεγραμμένον, ᾿Ιησοῦς ὁ 


_put on the ὉΓΟΒΒ. . And it was written, Jesus the 

Ναζωραῖος, ὁ βασιλεὺς τῶν Ἰουδαίων. 20 Τοῦτον οὖν 
᾽ 

: Nazarezan, the king of the Jews. This *therefore 
τὸν τίτλον πολλοὶ ἀνέγνωσαν τῶν ‘lovdaiwy, ὅτι ἐγγὺς ἦν 

‘title  *many “read of the Jews, for near “was 
ἐτῆς πόλεως ὁ τοπος," ὅπου ἐσταυρώθη ὁ Ἰησοῦς" καὶ ἦν 

the city: the place, where was crucified Jesus;. and it was 

γεγραμμένον Ἕβραιστί, Ἑλληνιστί, ΡῬωμαϊστί." 21 ἔλεγον 
written in Hebrew, in Greek, in Latin. 7Said 


οὖν τῷ ἱΠιλάτῳ" ot ἀρχιερεῖς τῶν ᾿Ιουδαίων, Μὴ.γράφε, 
®therefore ὃἰο "ῬῬῬΙ]αῦθ *the 2chief*priests*of*the  ‘JewS, Write not, 
ὋὉ βασιλεὺς τῶν ᾿Ιουδαίων" ἀλλ᾽ ὅτι ἐκεῖνος εἶπεν, Βασιλεύς 
The king of the Jews, but that he said, . King- 
Κείμι τῶν Ἰουδαίων." 22 ᾿Απεκρίθη ὁ "Πιλάτος,) “O γέ- 
I am. of the 'Jews. 2Answered ‘Pilate, What I have 
yeapa γέγραφα. 2301 οὖν στρατιῶται, ὅτε ἐσταύρωσαν 
written I have written. The therefore ‘soldiers, when they crucified . 
τὸν Ἰησοῦν ἔλαβον τὰ ἱμάτιαιαὐτοῦ, καὶ ἐποίησαν ἱτέσσαρα" 
Jesus teok Lis garments, and made four 


245 


not Czsar’s friend : 
whosoever wauketh 
himself a king speak- 
eth against Cresar, 
13 When Pilate there- 
fore heard that saying, 
he brought Jesus 
forth, andsat down in 
the judgment seat in 
a place that is called 
the Payement, but in 
the Hebrew,Gabbatha, 
14 And it was the pre- 
paration of the 4pass- 
over, and about the 
sixth hour: and he 
saith unto the Jews, 
Behold your King t 
15 But they cried out, 
Away. with him, away 
with him, crucify him, 
Pilatesaithuntothem, 
Shall I crucify your 
-King ? The chief 
priests answered, We 
have no king but Cx- 
sar. 16 Then delivered 
he him therofore unto 
them to be crucified. 
And they took Jesus, 
and led hint away. 
17 And he bearing his 
cross went forth into 
a place called the place 
of-a skull, whi¢h is 
called in the Hebrew 
Golgotha: 18 where 
they crucified him, 
and two other with 
him,on either side one, 
and Jesus in the midst. 
19 And Pilate wrote a 
title, and put zton the 
cross, And the writing 
was, JESUS OF NA- 
ZARETH,THE KING 
OF THE JEWS 
20 This titlé then rend 
many of the Jews: for 
the place where Jesus 
was crucified was nigh 
to the city: and it was 
written in Hebrew, 
and Greek, and Latin. 
21 Then said the chief 
priests of the Jews to 
Pilate, Write not, The 
King of the Jews; but 
that he said, I am 
King of the -Jews. 
22 Pilate answered, 
What TI have written 
Ihave written. 23Then 
the soldiers, when they 
had crucified Jesus, 
took his garments, 
and madefour parts, to 





ἣν ἑαυτὸν GLTTrAW. 1 Πειλᾶτος τ. ¥ τῶν λογῶν τούτων these words LTTrAW. 5 — τοῦ 
(read ἃ judgment-seat) LTTrAW. 8 ἣν ὡς Was about LITraW Ὁ ἐκραύγασαν οὖν ἐκεῖνοι 
they therefore cried out rTrA. © οὖν therefore. TTra, ~ δ᾽ καὶ ἤγαγον G; --- καὶ ἀπήγαγον 
Urtra. © αὐτῷ (ἑαυτῷ Τὴ τὸν σταυρὸν LTTrA. fOLTTrA. ὁ τόπος τῆς πόλεως GLITIAW. 


Ῥωμαϊστί, Ἑλληνιστί Tira. ἱ Πειλάτῳ , * τῶν Ιουδαίων εἰμί Tra. 


| χέσσερα TTrA, 


244 


évery .soldicr a part; 
and also his coat: now 
the coat was without 
scam, woven from 
the top throughout, 
24'They said therefore 
among themselves, Let 
us not rend it, but cast 
lots for it, whose it 
shall be: that the 
scripture might 6 
fulfilled, which saith, 
They parted my rai- 
ment among them,and 
for my vesture they 
did cast lots, These 
things therefore the 
soldiers «id, 


25 Now there stood 
by the cross’ of Jesus 
his mother, and his 
mother’s ‘sister, Mary 
the wife of Cloophas, 
and Mary Magdalene. 
26 When Jesus there- 
fore δὰ his mother, 
and the disciple stand- 
ing by, whom he loy- 
ed, he saith unto his 
mother, Woman, be- 
hold thy son! 27 Then 
baith heto the disciple, 
Behold thy mother ! 
And from_that hour 


that disciple took her. 


unto bis own home. 
28 After this, Jesus 
knowing that all 
things were now ac- 
complished, that the 
scripture might be ful- 
filled, saithy I thirst. 
29 Now there was set a 
vessel full of vinegar : 
and they, : filled a 
spunge with vinegar, 
and put it upon hys- 
sop, and put tt to his 
mouth, 830 When Je- 
sus therefore had re- 
ceived the vinegar, he 
raid, Itis finished:and 
he bowed his head, and 
give up the, ghost. 
δι The Jews thbrefore, 
because it was the pre- 
puration, that the bo- 
dies should not remain 
upon the cross on the 
s. bbath day, (for that 
sabbath day was an 
high dny,) besoyght 
Pilate that their legs 
might be broken, and 
that they might be ta- 
ken away. 32 Then 
came the soldiers, and 


brake thé legs of the 2 


first, and of the other 
which was crucified 
with him, 33 But 
when they came to Je- 





αὶ ἄραφος TTrA. 
[8}15]} (wJrtr[a]. 


ν — οὖν LTTrAW. 


therefore full of the vinegar, “hyssop LPTra. 


IQANNHS. XIX, 


μέρη, ἑκάστῳ στρατιώτῃ μέρος, Kal τὸν χιτῶνα. ἦν.δὲ ὁ 
parts, ,to each soldier anvart, and the tunic; but Swas 'the 
χιτὼν ™appagoc," ἐκ τῶν ἄνωθεν ὑφαντὸς δι ὅλου. 24 "εῖ- 


*tunic ‘seamless, from the top woven throughout, They 
wov' οὖν πρὸς ἀλλήλους, Μὴ.σχίσωμεν αὐτόν, ἀλλὰ 
said therefore to one another, Let us not rend it, but 

λάχωμεν περὶ αὐτοῦ τίνος ἔσται' ἵνα a) γραφὴ πλη- 


let us cast lots for it whose it shallbe; that the scripture might be 
ρωθῇ σὴ λέγουσα," Διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς. 

fulfilled which says, They divided my garments among.them, 
καὶ ἐπὶ τὸν ἱματισμόν.μου ἔβαλον κλῆρον. Οἱ μὲν οὖν — 


and for my vesture they cast alot. ~ The | therefore 
στρατιῶται ταῦτα ἐποίησαν. 
‘soldiers, these things did) >. é 
25 Εἱστήκεισαν.δὲ παρὰ τῷ σταυρῷ τοῦ Inoov ἡ. μἡτηρ.αὐὖ- 
And stood by the cross of Jesus his mother, 
τοῦ, Kai ἡ ἀδελφὴ τῆς. μητρὸς αὐτοῦ, PMapia! ἡ τοῦ 
and the sister of his mother, Mary _ the [wife] 


Κλωπᾶ, καὶ ῬΜαρία"! ἡ Μαγδαληνή. 26 ᾿Ιησοῦς. οὖν 
of Clopas, and Mary the Magdalene. Jesus therefore seeing 
τὴν μητέρα, καὶ τὸν μαθητὴν παρεστῶτα ὃν ἠγάπα. λέγει 
{his} mother, and the disciple standing by whomheloved, says 
τῇ.μητρὶ αὐτοῦ," Τύναι, "dod" ὁ υἱός. σου. 27 Εἶτα λέγει τῷ 
to his mother, Woman, behold thy:son. Then he says to the 
μαθητῇ, *1d0d" x-unrnp.cov. Kai ἀπ΄ ἐκείνης τῆς ὥραν 
“ disciple, Behold thy mother, And from that hour’ 
ἔλαβεν "αὐτὴν ὁ μαθητὴς" εἰς τὰ ἴδια. 28 Μετὰ τοῦτο 
=took *her ‘the disciple fo.  his,own (home). After this, 
εἰδὼς ὁ Ἰησοῦς ὕτι 'πάντα ἤδη" τετέλεσται, ἵνα τελειωθῇ 
3knowing ‘Jesus that 411 thingsnow have been finished, that might be fulfi led 
ἡ γραφὴ λέγει, Διψῶ. 29 Σκέῦος οὖν" ἔκειτο ὄξους 
the scripture he says, I thirst. A vessel therefore was sct *of *vinegar 
‘2 .« «κι ! . p> ” ᾿ ae ΄ 
μεστόν. “οὶ δὲ πλήσαντες σπόγγον ὀξουξ, καὶ ὑσσώπῳ" 


full, and they «having filled asponge with vinegar, and ®hyesop 
περιθέντες προσήνεγκαν αὐτοῦ τῷ στόματι. 80 Ore 
"having ἡρυὺ [Sit] ὁπ they brought it to [his] mouth. When 


οὖν ἔλαβεν τὸ ὄξος τὸ ᾿Ιησοῦς" εἶπεν, Τετέλεσται: καὶ 
therefore "took “the “vinegar 'Jesus he said, It has been finished ; and 
κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα. 31 Οἱ 
having bowed the head he yielded up [his] spirit. The 


τ ? ~ u ml ν ? Η - - \ 
οὖν Ιουδαῖοι, wa μὴς-μείνῃ ἐπὶ τοῦ σταυροῦ τὰ 


*thercfore 1 Jews, that mixhtnotremain on the eross the 
σώματα ἐν τῷ σαββάτῳ, "ἐπεὶ παρασκευὴ ἦν." ἦν. γὰρ 
bodies’ on the sabbath,’ because(the] preparation it was, (for “was 


μεγάλη ἡ ἡμέρα᾽ "ἐκείνου" τοῦ σαββάτου, ἠρώτησαν τὸν “Πι- 
Sereat Sday ‘that ?sabbath,) requested — Pi- 
λάτον" ἵνα κατεαγῶσιν αὐτῶν ra σκέλη, καὶ ἀρθῶσιν. 
late that *might “be “broken ‘their “legs, and taken away. 
ῷ ἦλθον οὖν οἱ στρατιῶται, καὶ τοῦ μὲν πρώτου Karéakay 
Came therefore the soldiers, and ofthe first broke. 

τὰ σκέλη καὶ τοῦ ἄλλου τοῦ ovoravpwhivroc' αὐτῷ" 88 ἐπὶ δὲ 
the legs and ofthe other who wascrucified with him; but to 





4 εἶπαν T. om λέγουσα Lt. P Mapa T. ἅἅ -- αὐτοῦ (read 
τ δε GLTTra. 5' ὁ μαθητὴς avryy.GTrAW. t Sy πάντα LTTrAW. 
π᾿ σπόγγον οὖν μεστὸν τοῦ (— τοῦ T) ὄξους ὑσσώπῳ (ὑσώπῳ 1) A Sponge 


χα [ὃ] τι; --- ἃ ᾿[ησοῦς Ὁ. ΟΥ̓ ἐπεὶ παρα- 


σκεύη ἣν placed after ᾿Ιουδαῖου τττα. 5 ἐκείνη E. “ 5 Πειλᾶτον τ. ὃ συνσταυρωθέντος ETTrA. 


ἰδὼν᾽ 


ae a. ae aS 


Ὁ 


JOHN. 


εἶδον “αὐτὸν ἤδη" τεθνηκότα, 


XIX, XX. 


τὸν Ἰησοῦν ἐλθόντες, we 


Jesus 5 haying come, when they saw he already was dead,~ 
> ͵ ᾽ ~ ᾿ 1 2 , a ~ ~ 
οὐ. κατέαξαν αὐτοῦ τὰ σκέλη" 34 ἀλλ᾽ εἷς τῶν στρατιωτῶν 

they didnot break his legs, but one of the, soldiers 


λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξεν, καὶ “εὐθὺς ἐξῆλθεν" 
witha spear his side pierced, and immediately came out 
αἷμα καὶ ὕδωρ. 35 καὶ ὁ ἑωρακὼς μεμαρτύρηκεν, καὶ 
blood and water. And he who hasseen has borne witness, and 
ἀληθινὴ αὐτοῦ ἐστιν ἡ μαρτυρία, “κἀκεῖνος" οἷδεν bre ἀληθῆ 
_ true *his ‘is witness, and he knows that true 
λέγει, ἵνα ' ὑμεῖς Βπιστεύσητε." 86 ἐγένετο.γὰρ ταῦτα ἵνα 
he says, that ye “5 may believe. For *took place 'these*things that 
ἡ γραφὴ πληρωθῇ, ‘Osrovv.ob συντριβήσεται αὐτοῦ. 
the scripture might be fulfilled, Nota bone shall be broken of him. 
87 καὶ πάλιν ἑτέρα γραφὴ λέγει, Ὄψονται εἰς ὃν 
And again another scripture says, They shall look on him whom 

ἐξεκέντησαν. 

they pierced, 


88 Μετὰ. δὲς ταῦτα ἠρώτησεν τὸν "Πιλάτον" 16" ᾿Ιωσὴφ 
And after thesethings asked Pilate Joseph 
kau > ee. , n Y ~? ~ , \ 
ὁ" ἀπὸ ᾿Αριμαθαίας, ὧν μαθητὴς τοῦ Inood, κεκρυμμένος δὲ 
(from Arimathea, being a disciple of Jesus, but concealed 
διὰ τὸν φόβον τῶν ᾿Ιουδαίων, ἵνα ἄρ τὸ σῶμα 
through fear ofthe Jews,) that he might take away the body 
τοῦ Inoov’ καὶ ἐπέτρεψεν ὁ 'Thidroc." ἦλθεν! οὖν καὶ 
of Jesus: and “gave “leave 1Pilate. He came therefore and 
πῇρεν" °ro σῶμα" Prov Ἰησοῦ." 39 ἦλθεν.δὲ Kai Νικόδημος, 
took away the body of Jesus. Andcame also Nicodemus, 
ὁ ἐλθὼν πρὸς “τὸν ᾿Ιησοῦν" νυκτὸς τὸ πρῶτον, φέρων μίγμα 
who came he) ae Jesus by night at first, bearing a mixture 
σμύρνης καὶ ἀλόης τὡσεὶ" λίτρας ἑκατόν. 40 ἔλαβον οὖν 
of myrrh and aloes, about “pounds 'a *hundred. They took therefore 
τὸ σῶμα τοῦ Ἰησοῦ, Kai ἔδησαν αὐτὸ δ ὀθονίοις μετὰ τῶν 
the body of Jesus, and bound it in linen cloths with the 
ἀρωμάτων, καθὼς ἔθος ἐστὶν ‘Toic Ἰουδαίοις ἐντα- 
aromatics, as acustom is among the Jews’ to prepare for 
μ᾿ ‘ ? ~ ἢ ul ? , ~ 
φιάζειν. 41 ἦν. δὲ ἐν τῷ τόπῳ ὕπου ἐσταυρώθη κῆπος, 
burial, Now there was in the place where he was crucified a garden, 
καὶ ἐν τῷ κήπῳ μνημεῖον καινόν; ἐν ᾧ οὐδέπω οὐδεὶς ἐτέθη. 
and in the garden. a *tomb ‘new, in which nooneever was laid, 
42 ἐκεῖ οὖν διὰ τὴν παρασκευὴν τῶν ᾿Ιουδαίων, Ori 
There therefore onaccountofthe preparation of the Jews, because 
ἐγγὺς ἦν τὸ μνημεῖον, ἔθηκαν τὸν Ἰησοῦν. 


mear was the tomb, they laid Jesus, 
20 Τῇ. δὲ μιᾷ τῶν σαββάτων Μαρία! ἡ Μαγδαληνὴ 
But on the first [day] of the week Mary the Magdalene 
ἔρχεται πρωϊ σκοτίας ἔτι οὔσης “εἰς τὸ μνημεῖον, Kai βλέπει 
comes early ‘dark “still tit*being to the tomb, and sees 
τὸν λίθον ἠρμένον ἐκ τοῦ. μνημείου. ὃ τρέχει οὖν Kai 


the stone taken away from the tumb. She runs therefore and 


ἔρχεται πρὸς Σίμωνα Πέτρον καὶ πρὸς τὸν ἄλλον μαθητὴν 
‘comes to Simon Peter and to the. other disciple 





ς ἤδη αὐτὸν τττὰ. ἃ ἐξῆλθεν εὐθὺς TTrA. 
B πιστεύητε Ὑ. b ἹΤειλᾶτον T. i 
™ ἦλθον they came Ὁ. Ὁ pay T. 
him? 4 αὐτὸν him irzraw. 


© καὶ ἐκεῖνος LTr. 
i-- 6 LTTraw.. 

ο — τὸ σῶμα T. 
τ ὡς ΟἸΤΊΤΑΜ, 5 + ἐν W. 


245 


sus, and’ saw that he 
was dead already,they 
brake not his kgs: 
34 but one of the sol- 
diers with a spear 
pierced his side, and 
forthwith came there 
out blood and water, 
35 And he that saw 7 
bare record, and his 
yecord is true: and he 
knoweth that he saith 
true, that ye might be- 
lieve. 36 For these 
things were done, that 
thescripture should be 
fulfilled, A bone of him 
shall not be broken, 
37 And again another 
scripture saith, They 
shall look on him 
whom they pierced. 


38 And after this Jo- 
seph of Arimathzn, be- 
ing a disciple of Jesus, 
but secretly for fear of 
the Jews, besought Vi- 
late that hemight take 
away the body of Je- 
sus: and Pilate gave 
Rim leave. He came 
therefore, and took the 
body of Jesus, 39 And 
there came also Nico- 
demus, which at the 
first came to Jesus by 
night, and brought 2 
mjxture of myrrh and 
aloes, about an hun- 
dred pound weight. 
40 Then took they the 
body of Jesus, and 
wound it in linen 
clothes with the spices, 
as the manner of the 
Jewsis to bury. 41 Now 
in the place where he 
was crucified there 
was a garden; and in 
the garden a new se- 
pulchre, wherein was 
never man yet laid, 
42 There laid they Je- 
sus therefore because 
of the Jews’ prepara- 
tion day; for the se- 
pulchre was nigh at 
hand, 


XX. The first day 
of the week cometh 
Mary Magdaleneearly, 
when it was yetdurk, 
unto the sepulchre,aud 
seeth the stone taken 
away from the sepul- 
chre. 2 Then sherun- 
neth, and cometh to 
Simon Peter, and ta, 
the cther disciple, 


f καὶ also'GLTTraw. 
k — 6 LTrA. 
Ῥ αὐτοῦ Of him Lira; αὐτόν 
τ Mantap T. 


! Πειλᾶτος τ. 


τ 


240 


whom Jestis loved, and 
sxith unto them, They 
bave taken away the 
Lord out of the sepul- 
chre, andwe know not 
where they have laid 
him. 3 Peter there- 
fore went forth, and 
that other disciple,and 
came to the sepulchre. 
4 So they ran both to- 
gether : and the other 
discipie did outrun Pe- 
ter, and came first to 
the sepulchre. 5 And 
he stooping down, and 
looking in, saw the li- 
nen clothes lying ; yet 
went he notin. 6Then 
cometh Simon Peter 
following him, and 
Went into the sepul- 
chre, and seeth the li- 
nen clothes lie, 7 and 
the napkin, that was 
about his head, not ly- 
ing with the linen 
clothes, but wrapped 
together in a place by 
itself. 8 Then went in 
also that other disci- 
ple, which came first to 
the sepulchre, And he 
saw, and believed. 
9 For as yet they knew 
not the scripture, that 
he must rise again 
from the dead. 10 Then 
the disciples went a- 
way again unto their 
own home. 11 But 
Mary stood without at 
the sepulchre weeping: 
and as she wept, she 
stooped down, and 
looked into the sepul- 
chre, 12 and seeth two 
angelsin whitesitting, 
‘the one at the head, 
and the other at the 
feet, where thé body 
of Jesus had lain, 
13 And they say unto 
her, Woman, why 
weepest thop? She 
saith unt em, Be- 
cause they have taken 
away my Lord, and I 
‘know not where they 
have laid him. 14 And 
when she had thus 
said, she turned her- 
self back, and saw Je- 
sus standing,and knew 
not that it was Jesus, 
15 Jesus saith unto 
her, Woman, why 
yeepest thou? whom 
seekest thou? She, 
supposing him to be 
the gardener, saith un- 
to’ him, Sir, if thou 
have borne him hence, 
tell me where thou 
hast laid him, and I 
will take him away. 
16 Jesus saith unto her, 


Mary. She turned her- 


VQ δὲ L. 


8. γῷ μνημείῳ GLIT: AW 
®©—oGLITraw. * 


‘out of the tomb, and 


IQANNHES. xx. 


a i,¢ ay ~ ‘ ΄ " ~ «-. , 
ὃν ἐφίλει ὁ Ἰησοῦς, καὶ λέγει αὐτοῖς, Ἥραν τον κύριον 
whom *loved 4Jesus, and says tothem, They tookaway the Lord 
ἐκ τοῦ μνημείου, καὶ οὐκιοἴδαμεν ποῦ ἔθηκαν αὐτόν. 
we know not where they laid him. 
9 ᾿Εξῆλθεν οὖν ὁ Πέτρος Kai ὁ ἄλλος μαθητής, Kai ἤρχοντο 
%Went *forth*therefore ‘Peter and the other disciple, and  cume 
εἰς TO μνημεῖον. 4 ἔτρεχον δὲ οἱ δύο ὁμοῦ" "καὶ ὁ" ἄλλος 
to.the tomb. And *ran ‘the *two together, andthe ἢ other 
μαθητὴς προέδραμεν τάχιον τοῦ Πέτρου, καὶ ἦλθεν πρῶτος 
disc?ple ranforward faster than Peter, and came first 
᾽ 4, ~ A ἜΡΙΑ λέ Ww ΄ A 406 " 
εἰς τὸ μνημεῖον, 5 καὶ παρακύψας βλέπει "κείμενα τὰ ὀθόνια, 
tathe tomb, and stooping down he sees lying the linencloths ; 
ov μέντοι εἰσῆλθεν. 6 ἔρχεται οὖν * Σίμων Πέτρος ἀκολου- 
*not “however "he “entered. Comes then Simon Peter follow- 
θῶν αὐτῷ, καὶ εἰσῆλθεν εἰς TO μνημεῖον, Kai θεωρεῖ τὰ 
ing him, ~ and entered into the tomb, and sees the 
> , ΄ ’ ‘ , τι > , ~ ~ 
ὀθόνια “Keipeva, 7 καὶ τὸ σουδάριον ὃ ἦν ἐπὶ τῆς κεφαλῆς 
linencloths -lying, and thehandkerchief which was upon *head 
αὐτοῦ, ob μετὰ τῶν ὀθονίων κείμενον, ἀλλὰ χωρὶς ἐν- 
*his, ᾿ ποῦ with the linen cloths lying, put “by “itself 
΄ > a , , I~ . © 
τετυλιγμένογ εἰς ἕνα τόπον. 8 τότε οὖν εἰσῆλθεν καὶ ὁ 
‘folded “Up. -) Sin: 44a, Splace. Then therefore’ entcred also the 
ἄλλος 'μαθητὴς ὁ ἐλθὼν πρῶτος εἰς TO μνημεῖον, καὶ εἶδεν; 
other disciple who came. first to the tomb, and .saw 
καὶ ἐπίστευσεν." 9 οὐδέπω.γὰρ ἤδεισαν τὴν γραφήν, ὅτι 
and believed ; for not yet ew they the ᾿ scripture, that 
Ost ᾿αὐτὸδΡΙ ἐκ νεκρῶν ἀναστῆναι. 10 ἀπῆλθον 
it hehoves him from among [86] dead to rise. Went away 
οὖν πάλιν πρὸς Yéeavrodc! οἱ μαθηταί. 11 τΜαρία". δὲ 


therefore again to their fhome] the disciples. ' _ ButMary , 
εἱστήκει πρὸς τὸ μνημεῖον" κλαίουσα ἔξω." we οὖν 
stood at the tomb “weeping ‘outside: As therefore 


ἔκλαιεν, παρέκυψεν εἰς τὸ μνημεῖον, 12 καὶ θεωρεῖ δύο ay- 
she wept, she stooped down into the tomb, and beholds two an- 
γέλους ἐν λευκοῖς καθεζομένους, ἕνα πρὸς τῇ κεφαλῇ Kai ἕνα 
gels - in white sitting, one at the shead and one 
πρὸς τοῖς ποσίν, ὕπου ἔκειτο τὸ σῶμα Tov Ἰηδοῦ. 13 “καὶ! 
at the feet, where waslaid the body of Jesus, - And 
λέγουσιν αὐτῷ ἐκεῖνοι, Γύναι, τί κλαίεις; Λέγει αὐτοῖς, 
say Sto*her ‘they, Woman, why weepest thon? She,says to them, 


Ὅτι ἦραν τὸν κύριόνιμου, καὶ-οὐκιοἶδα ποῦ ἔθηκαν 
Because they took away my Lord, and I know not where they laid 
αὐτόν. 14 “Καὶ ταῦτα εἰποῦσα ἐστράφη εἰς.τὰ. ὀπίσω, καὶ 

him, And these things having said she turned backward, and 
θεωρεῖ τὸν ᾿Ιησοῦν ἑστῶτα" καὶ obx.gder ὅτι “ὁ" Ιησοῦς ἐστιν. 
‘beholds Jesus standing, and knew not that Jesus itis. ; 


15 λέγει αὐτῇ "ὁ" Ἰησοῦς, Γύναι, τί κλαίεις; τίνα Cnréic; | 
*Says “to “her 1Jesus, Woman, why weepest thou? Whom seckest thou? 
Ἐκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστιν, λέγει αὐτῷ, Κύριε, εἰ 
She thinking that the gardener it is, says to him, Sit; 
σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ fabrov. ἔθηκας" κἀγὼ 
thou didst carry off . him, tell me where -him thou didst lay, andI 
αὐτὸν ἀρῶ. 
Mary. Turn- 








* Μαριάμ. T. 
d -— καὶ GLTErAW 


—OLTTraw. [Ἃἔθηκας αὐτόν GLTTrTAW. &—OLTTrA, δ Μαριάμ. TIVA. 


ξςὰ Δ 


xX, JOHN, 


~ , yr , > . τ ΄ τὰ ᾿ 
φεῖσα ἐκείνη λέγει αὐτῷ, ῬῬαββουνί: ὃ. λέγεται, ὃ ἀσκαλε. 
‘ng ΤΟ Πα she says ἴο him, Rabboni, ὴ thatistosay, ὕρδοδου. 


17 λέγει αὐτῇ. "ὁ" Ἰησοῦς, Μή μου ἅπτου, οὔπω.γὰι ἐναβέ- 


*Says *to *her ‘Jesus, "Not ®me “touch, for not yet hare I 
βηκα πρὸς τον πατέρα. jou"? πορεύου δὲ πρὸς τοὺς ἰδελφούς 
ascended ὧς my Father ; but go to “prethren 

‘ > \ ~ > , ‘ . , \ 
(ov, καὶ εἰπὲ αὐτοῖς, ᾿Αναβαίνω πρὸς τὸν. πατέρεμου καὶ 
my,’ and siy tothem, I ascend to my Fath: and 

Ld « ~ τ ‘ - ~ 
πατέρα. ὑμῶν, καὶ Oedy.uou καὶ ,θεὸν. ὑμῶν. 18 Ἔρχεται 

your Father, and my God and your God. *Comes 


@ s ΠῚ « ‘ > , ~ ~ «“ 
Μαρία ἡ Μαγδαληνὴ "ἀπαγγέλλουσα" τοῖς μαί(ηταῖς ὅτι 
Mary the *Magdalene bringing word tothe diviples 
ΚΣ 4 ‘ ~ “ ᾽ ~ ” 
*wpaxer" τὸν κύριον, καὶ ταῦτα εἶπεν αὐτῷ. 19 Οὔσης οὖν 
shehasseen the Lord, and these thingshe said toher. It b:ing therefore 
yf ΄ ~ ε ͵ὔ Υ ΄ t~ ΄ ~ ~ f ~ 
ὀψίας τῷ ἡμέρᾳ ἐκείνῃ, τῇ μιᾷὀ τῶν" σαββάτων, και THY 
evening: «Φ ὑμδὺ day, the first [day] of the week, and the 
~ ᾿ .“ 4 Ν 2 ‘ 
θυρῶν κεκλεισμένων ὕπου ἦσαν οἱ μαθηταὶ συνηγμένοι," did 
doors havimg been shut where “were ‘the “disciples assembled, through 
ane ͵ » > ᾿ - ~ tion > ‘ 
τὸν φόβον τῶν ᾿Ιουδαίων, ἦλθεν ὁ Ἰησοῦς καὶ ἔστη εἰς τὸ 
fear of the 7came Jesus 


Jews, and stood in the 
,» , ~ eae Use = ' ~ 
μέσον, καὶ λέγει αὐτοῖς, Eipnyn ὑμῖν. 20 Kai τοῦτο εἰπὼν 
midst, .and says tothem, Peace toyou. And this having said 


» - \ ~ ‘ ν᾿ ’ > be) , 
ἔδειξεν ταὐτοὶς τὰς χεῖρας καὶ τὴν πλευρὰν. αὐτοῦ." ἐχάρη- 
beshewed tothem the hands and the side of himself. *Rejoiced 
¢ + ε \ ae nN ᾿ 

σαν οὖν οἱ μαθηταὶ ἰδόντες τὸν κύριον. 21 εἶπεν οὖν 

“therefore ‘the “disciples having seen the Lord, *Said *therefore 

par: ~ CPt ~ ΄ Pane Ta, ᾽ Ω , 
αὐτοῖς *o Ἰησοῦς" πάλιν, Εἰρήνη ὑμῖν. καθὼς ἀπέσταλκδν 
to *them 1 Jesus again, Feace toyou: as Shas.*sent *forth 

« » ᾿ , « ~ ‘ ~ ᾽ ‘ 

ὁ πατήρ, κἀγὼ πέμπω ὑμᾶς. 22 Kai τοῦτο εἰπὼν 
*me'the?Father, I also send you. ‘And this having said 
? , ‘ Ω ~ ~ .“ ay 
ἐνεφύσησεν, καὶ λέγει αὐτοῖς, Λάβετε πνεῦμα ἅγιον. 
hebreathedinto[them],and says. tothem, Receive [the] “Spirit *Holy: 
23 ‘ay'rwwy ἀφῆτε τὰς ἁμαρτίας, “ἀφίενται! αὐτοῖο" 

: of whomsoever ye may remit the sing, they are remitted to them ; 
tay" τινων κρατῆτε, κεκράτηνται. 24 Θωμᾶς δέ, εἷς ἐκ 
of whonisoever ye. may retain, they have been retained, But Thomas, one of 
τῶν δώδεκα ὁ λεγόμενος Δίδυμος, οὐκιἦν μετ᾽ αὐτῶν OTE 
the _ twelve ealled Didymus, wasnot with them when 
ἦλθεν Voll ᾿Τησοῦς. 25 ἔλεγον οὖν αὐτῷ οἱ ἄλλυι͵ μαθηταί, 
2enme 1Jesus. *Said "therefdére δύο “"him*the “other “disciples, 
t , A 4 - c 4 ᾽ ~ ᾽ ‘ 4 " ? 
Ἑωράκαμεν τὸν κύριον. Ὁ δὲ εἶπεν αὐτοῖς, ᾿Εὰν. μὴ ἴδω ἐν 
We have seen the Lord, But he. said tothem, Unless 1866 in 
ταῖς. χερσὶν. αὐτοῦ τὸν τύπον THY ἥλων, Kai βάλω "τὸν δάκτυ- 
his βδῃᾶβ., the mark of the nails, and put *finger 
λόν μου" εἰς τὸν. τύπον" τῶν ἥλων, καὶ βάλω ὁτὴν. χεῖρά. μου" 
my into the mark ofthe nails, and put my hand 
εἰς τὴν.πλευρὰν. αὐτοῦ, οὐ.μὴ πιστεύσω. 20 Kai μεθ᾽ ἡμέρας 
into his side, _ notatall will I believe. | And after “days 
ὀκτὼ πάλιν ἧσαν ἔσω οἱ μαθηταὶ αὐτοῦ, καὶ Θωμᾶς per’ 
‘eight again were “within this disciples, aid Thomas with 
χὐτῶν. ἔρχεται ὁ Ἰησοῦς, τῶν θυρῶν κεκλεισμένων, Kai ἔστη 
them, Comes Jesus, the: doors having been shut, and stood 
i + “Efpaiori in Hebrew [L]rtra. 
Ὁ Μαριὰμ Tira. Ὁ ἀγγέλλουσα LITrA, 
1 — συνήγμενοι LTTra. 
ξησοῦς (read he said) ΤΥτ ΑἹ. 
¥—o LITra, 


— oO LTTra. 

© ἑώρακα I have seen TTra. 
t ἐὰν L. 
χα μον τὸν δάκτυλον“. ΕΓ τόπον Place LT. 


, unto 


τ καὶ (— καὶ τ) τὰς χεῖρας καὶ τὴν πλευρὰν αὐτοῖς LTTrA. 
σ᾿ ἀφέωνται they have been remitted Lrtr, 
5 μον THY χεῖρα TTra, 


" 

247 
self, and saith. unto 
hun, Rabboni ; which 
is to say, Master. 17Je- 
sus saith unto her, 
Touch me not; forlam 
not yet ascended to 
my Father: but go to 
my brethren, and say 
unto them, I ascend 
unto my Father, and 
your Father; and 20 
my God,and your God. 
18 Mary Magdalene 
came and “told the 
disciples that she had 
seen the Lord, and 
that he had spoken 
these things unto her. 
19 Then the same day 
at evening, being the 
first day of the week, 
when the doors were 
shut where the disci- 
ples were assembled 
for fear of ὑπὸ Jews, 
came Jesus and stood 
in the midst, and saith 
unto them, Peace be 
you. 20 And 
when he had sosaid, he 
shewed unto them sis 
hands and his side, 
Titen were the disci- 
ples glad, when they 


_saw the Lord, 21 Then 


said Jesus to them a- 
gain, Peace be unto 

ou: as my Father 

ath sentme, even so 
send 1 you. 22 And 
when he had said this, 
he breathed on them, 
and saith unto them, 
Receive ye the Holy 
Ghost: 23 whose soever 
sins ye remit, they are 
remitted unto them ; 
and whose soever sins 
ye retain, they arer@ 
tained, 24But Thomas, 
one of the twelve,call- 
ed Didymus, was not 
with them when Jesus 
came. 259 The other 
disciples therefore said 


| unto him, We _ have 


seen the Lord. But he 
said unto them, Except 
I shall see in his hands 
the print of the nails, 
and put my finger into 
the print of the nails, 
and thrust my hand 
into his side,J will not 
believe. 26And after 
eight days again his 
disciples were within, 
and Thomas witb 
them: then came Je- 
sus, the doors being 
shut, and stood in the 





1 — μου (read the Father) [t]rrra. 


Ῥ — τῶν LITrAW. 
5- ὃ 


248 


midst, and said, Peace 
be unto you. 27 Then 
saith he to Thomas, 
Reach hither thy fin- 
ger, and behold my 
hands ; and reach hi- 
ther thy hand, and 
thrust ἐξ into my side: 
and be not faithless, 
but believing. 28 And 
Thomas answered and 
said unto him, My 
Lord and my God. 
29 .Jesus saith unto 
him, Thomas, because 
thou hast seen me, 
thou hast believed: 
blessed are they that 
shave ποῦ seen, and ycé 
have believed, 


30 And many other 
Bigns truly did Jesus 


in the presence of his ' 


disciples,- which - are 


not written in this. 


book: 31 but these ara 
written, that yemight 


believe that Jesus is. 


the Christ, the Son of 
God; and that believ- 
ing ye might have life 
through his name, 


XXI..\ After _ these 
things Jesus shewed 
himself again to the 
disciples at the sea of 
Tiberias ; and on this 
wise shewed he him- 
self. 2 There were to- 
gether Simon Peter, 
and Thomas called Di- 
dymus, and Nathanael 
of Cana in Galilee,and 
the sons of Zebedee, 
end two other of his 
disciples. 3 Simon 
Peter saith unto them, 
I go a fishing. They 
say unto him, We also 
€0 with thee. They 
went forth, and en- 
tered into a ship im- 
mediately; and that 
night they caught no- 
thing. 4 But when the 
morning was now 
come, Jesus stood on 
the shore: but tho dis- 
ciples knew not that 
it was Jesus. 5 Then 
Jesus saith unto them, 
Children, have ye any 
meat ? They answered 
him, No. 6 And he 
said unto them, Cast 
the net on the right 
side of the ship, and 





8 — καὶ GLTTrAW, 
(read the disciples) Lrtra. 
? — ὃ Ἰησοῦς (read he manifested) a; — ὁ TTr 
m. — εὐθύς LTTrA. 
Ἰησοῦς Tr; — ὃ ΤΑ. 


GLTTraAw. 
8 [ὁ Ἰησοῦς L; [Ὁ] 


μακάριοι 


‘TQANNHS. XX, eee 


εἰς τὸ μέσον καὶ εἶπεν, Ἐἰρήνη ὑμῖν. 27 Elra λέγει τῷ Θωμᾷ,, 


in the midst and said, Peace to you. Then hesays to Thomas, 


Φέρε τὸν. δάκτυλόν.σου ὧδε, καὶ ἴδε rae.xeiodepov' καὶ 


Bring thy finger here, and see roy hands; and 
φέρε THYV-XEIpd.cov, Kai βάλε εἰς τὴν.πλευράν.μου" καὶ 
bring thy hand, and put [it] into my side; and 
μὴ.γίνου ἄπιστος, ἀλλὰ πιστός. 28 "Καὶ! ἀπεκρίθη él 
be not unbelieving, but believing. And answered 


Θωμᾶς καὶ εἶπεν αὐτῷ, ᾿Ὁ.κύριός. μου καὶ ὁ.θεός μου. 29 Λέγει 
'Thomas and said to him, My Lord and’ my God. * Says 
> ~ chil? ~ “ cr ΄ ὰ ~ iI ΄ Η 
αὑτῷ So" Ἰησοῦς, Ort εώρακᾶς με, Θωμᾶ," πεπίστευκας" 
30 “Εἶτα ly esus, Because thou hast se@h me, . Thomas, thou hast believed : 
οἱ μὴ.ἰδόντες καὶ πιστεύσαντες. 
blessed they who ve not scen and have believed. 

90 Πολλὰ piv οὖν καὶ ἄλλα σημεῖα “ἐποίησεν ὁ Ἴη- 
Many ‘therefore “also other "signs ᾿ ᾿ did Je- 


, 


δοῦς ἐνώπιον τῶν. μαθητῶν “αὐτοῦ, ἃ οὐκ.-ἔστιν γεγραμ-᾿ 


BUS in presenca ~ of his disciples, which are not written 
΄ - , Ἀ ,ὕ ~. , .«“ 
μένα ἐν τῷ βιβλίῳ.τούτῳ. 81 ταῦτα.δὲ γέγραπται. ἵνα 

in this book ; ‘ but these ‘have been written tliat 
πιστεύσητε! Ore £6! Ἰησοῦς ἐότιν ὁ χριστὸς 6 ὑἱὸς τοῦ 


ye may believe that Jesus _, is the Christ the Sun 
θεοῦ, καὶ ἵνα πιστεύοντες ζωὴν ἃ “ἔχητε ἐν τῷ ὀνόματι 
of God, and that believing life ye may have in *name 
αὐτοῦ. 

this. 


91. Μετὰ. ταῦτα ἐφανέρωσεν ἑαυτὸν - πάλιν ᾿ὸ ᾿Ιησοῦς" 
After these things “manifested _ himself 2again ‘Jesus 


~ eo ~ ΄ ~ ΄ 1 , ᾿ 
τοῖς μαθηταῖς ἐπὶ τῆς θαλάσσης τῆς Τιβεριάδος" ἐφανέρωσεν. δὲ 
tothe disciples at the sea, . of Tiberias, -And he manifested 


᾿ οὕτως" ἦσαν ὁμοῦ Σίμων Πέτρος, καὶ Θωμᾶς ὁ 


(himeelf] thus: There were: together Simon Peter, and Thomas 

, 1 ‘ τ ‘ ~ ~ 
λεγόμενος Δίδυμος, καὶ Ναθαναὴλ ὁ ἀπὸ Kava τῆς Γαλι- 
ες ealled Didymus, and Nathanael from Cana of Gali- 


Aaiae, Kai ot τοῦ Ζεβεδαίου, καὶ ἄλλοι ἐκ τῶν μαθητῶν 
166, and the [sons] of Zebedee, and “others %of Sdisciples 
αὐτοῦ δύο. ϑ' λέγει αὐτοῖς Σίμων Πέτρος, Ὑπάγω ἁλιεύειν. 
*his two.- "Says °to'°them “Simon  “7Peter, Igo to fish. 
Aéyovow αὐτῷ, Ἐρχόμεθα καὶ ἡμεῖς σὺν σοί. "᾽ Ἐξῆλθον 
Theysay tohim, Come “also ‘we with thee, They went forth 
καὶ. ἰἀνεβησαν" εἰς τὸ πλοῖον MebOde," καὶ ἐν ἐκείνῃ τῇ 
and went up into the ship immediately, and during that 

We 2 , ἠδέ 5" 4 st δὲ ἠδ᾽ n , ii} μὰ ofl 
VUKTE ETLACAY OV evi TPwWlac.o€ HOH γενομενὴς ἐἑστὴ Ὃ 
night they took nothing. And morning already beingcome “stood 
᾿Ιησοῦς Peic' τὸν αἰγιαλόν" ob μέντοι gdecay οἱ μαθηταὶ ὅτι 


1Jesus on the shore ; Snot “however ‘*knew 'the disciples that 
Ἰησοῦς ἐστιν. 5 λέγει οὖν αὐτοῖς %0’Inaove," Tardia, » 
Jesus it is. *Says “therefore *to *them ‘Jesus, Littlechildren, 


μή τι προσφάγιον ἔχετε; ᾿Απεκρίθησαν αὐτῷ, Οὔ. 6 τῸ δὲ 
any food have ye? They answered him, No. And he 

εἶπεν" αὐτοῖς, Βάλετε εἰς τὰ δεξιὰ μέρη τοῦ πλοίου τὸ δίκτυρν, 

said tothem, Cast. to the right side ofthe ship the ποῦ, 





b— ὁ GLTTrAW. 
f πιστεύητε Ἢ. 


¢ [ὁ] Tr. 4 — Θωμᾶ GLTTrAW. ε — αὐτοῦ 
R-+-OGLTTrAW. 4 + [αἰώνιον] eternal L. 

Κ [καὶ] and L. 1 ἐνέβησαν entered 
2 γινομένης breaking Trrw. ο —'o LTTrA, P ἐπὶ Lt. 
τ λέγει he says ζ΄. 


oa ἐτὰ oA 


oe Ἰδιίλν. 


~ 


< 


ἮΝ 
"δαὶ vee ς 


ΨΥ Se Ss Oe 


ad 


ΧΧΙ. JOHN. 
καὶ εὑρήσετε. "EBadov οὖν, καὶ δοὐκ ἔτι" αὐτὸ ἑλκῦσαι 
and yeshall fin_, They cast therefore,and no ‘longer it to draw 
ἴσχυσαν! ἀπὸ τοῦ. πλήθους τῶν. ἰχθύων. 7 λέγει οὖν 
were they able from the multitude ofthe fishes, Says therefore 
ὁ-.μαθητὴς ἐκεῖνος. ὃν ἠγάπα ὁ Ἰησοῦς τῷ Τ' Tow, ‘O κύριός 
that disciple whom “loved ‘Jesus to Peter, The Lord 
ἐστιν. Σίμων οὖν Πέτρος, ἀκούσας bri ὁ κύριός ἐστιν, 
‘it is. Simon “therefore ‘Peter, having heard that the Lord it is, 
τὸν ἐπενδύτην διεζώσατο' ἦν. γὰρ γυμνός" Kai ἔβαλεν 


[hie] upper garment he girdedon, for he was naked, and = cast 
ἑἀἁυτὸν εἰς τὴν θάλασσαν. 8 οἱ δὲ ἄλλοι μαθηταὶ τῷ. 
himself into the sea, Andthe other disciples in the 


x , ONG) e ? ‘ Ay > < me ~ v ἐλ Ἢ 
πλοιαρίῳ ἦλθον οὐ.γὰρ ἦσαν μακρὰν ἀπὸ τῆς γῆς, "ἀλλ 
smallship came, for not werethey . far from the land, but 
ὡς ἀπὸ πηχῶν διακοσίων, -σύροντες τὸ δίκτυον τῶν 
somewhere about “cubits ‘two *hundred, dragging the net 
? , « - oy δὲ ᾿ ᾿ ~ , 
ἰχθύων. 9 ‘Qc οὖν ἀπέβησαν εἰς τὴν γῆν βλέπουσιν 
of fishes, When therefore they Wentup on the land they see 
ἀνθρακιὰν κειμένην καὶ ὀψάριον ἐπικείμενον, Kat ἄρτον. 
a fire of coals lying and fish lying on [10], and bread. 
10 λέγεν ἀὐτοῖς *O" ᾿Τησοῦς, ᾿Ενέγκατε ἀπὸ τῶν ὀψαρίων ὧν 


*Says *to *them 1Jesus, Bring of the fishes which 
ἐπιάσατε νῦν. 11 ’AvéBn* Σίμων Πέτρος, καὶ εἵλκυσεν τὸ 
yetook just now, Went up Simon Peter, and drew the 


δίκτυον γἐπὶ τῆς γῆς," μεστὸν "ἰχθύων μεγάλων" ἑκατον 
net to the land, full * of “fishes ‘arge. a hundred (an4] 
®revrnxovrarowy'' καὶ τοσούτων ὄντων οὐκ.ἐσχισθὴ τὸ 


fifty three ; and([though] so many there were was not rent the, 
δίκτυον. 12 Λέγει αὐτοῖς δὸ" ᾿Ιησοῦς, Δεῦτε ἀριστησατε. 


net, *Says “to *them ‘Jesus, ‘Come ye, dine, 


οὐδεὶς. “δὲ" ἐτόλμα τῶν μαθητῶν ἐξετάσαι αὐτόν, Σὺ τις 


But none ‘ventured 'of “the “disciples to ask him, *Thou 'who 

= rar «“ ε ΄ ͵ rea ᾿ » - ἂς ey? ~ 
el; “εἰδότες ὅτι ὁ κύριός ἐστιν 13 ἔρχεται Δοὖν ὁ" Ἰησοῦς 
?art? knowing that the Lord it is. “Comes .*therefore 1Jesus 


‘ ,ὔ A ” ‘ 6 , ~~ s a ᾽ , 
kai λαμβάνει τὸν ἄρτον Kai δίδωσιν αὐτοῖς, καὶ τὸ ὀψάριον 


and takes the bread and gives tothem, and the fish 
ὁμοίως. 14 τοῦτο ἤδη τρίτον ἐφανερώθη "ὁ" Ἰησοῦς 
in like m-uner. This [18] now the third time*was *manifested ‘Jesus 
τοῖς μαθηταῖς 'αὐτοῦῦ ἐγερθεὶς ἐκ νεκρῶν. 
-to his disciples having been raised from among [the] dead. 


18 Ὅτε οὖν ἠρίστησαν, λέγει τῷ Σίμωνι Πέτρῳ ὁ ᾿Ιησοῦς, 
When therefore they had dined, “says Sto *Simon *Peter 1Jesus, 


Σίμων δ᾽ wv," ἀγαπᾷς με "πλεῖον" τούτων ; Λέγει αὐτῷ, 
Simon [son] of Jonas, lovest thou me more than these? Hesays tohim, 

‘ ᾿ s , ~ ul ) ~ 
Nai, «vp σὺ οἶδας ὅτι ιλῶ σε. Λέγει αὐτῷ, 


Yea, Lord; thou knowest that I have affection for thee. He says to him, 
Boone τὰ ἀρνία.μου. 16 Λέγει αὐτῷ πάλιν δεύτερον, Σίμων 
‘Feed my lambs. Hesays tohim again a second time, -Simon 
Blwva," ἀγαπᾷς pe; Aéyer αὐτῷ, Nai κύριε; σὺ οἶδας 
[508] of Jonas, lovest thou me? Hesays tohim, Yea, Lord; thou knowest 
ore AG σε. Λέγει αὐτῳ, Ποιμαινε τὰ ἱπρόβατά" 
that I have affection for thee. Hesays tohim, Shepherd “sheep 


249 


ye shall find. They 
cast therefore,and now 
they were not able to 
draw it for the multi- 
tude of fishes. 7 There- 
fore that disciple 
whom Jesus loved 
saith unto Peter, 10 is 
the Lord. Now when 
Simon Peter heard 
that it was the Lord, 
he girt his fishers 
coat unto him, (for he 
was naked,) and did 
east himself into tie 
& 8 And the other 
disciples came in a lite 
tle ship; (for ‘they 
were not far from 
land, but as it, were 
two hundred cubits,) 
dragging the net with 
fishes. 9As soon then 
as they were come to 
land, they saw a fire 
of coals there, and fish 
laid thereon, an 

bread, 10 Jesus saith 
unto them, Bring of 
the fish which ye have 
now caught. 118imén 
Peter went up, and 
drew the het to land 
full of great fishes, an 
hundred and fifty and 
three: and forall there 
Were so many, yet was 
not the net braken. 
12 Jesus saith unto 
them, Come and dine. 
And none of the disci- 
ples durst ask him, 
Who art thou? know- 
ing that it was the 
Lord. 13 Jesus then 
cometh, and taketh 
bread, and giveth 
them, and fish like- 
wise. 14 This is now 
the third time that 
Jesus shewed himself 
to his disciples, after 
that he wasrisen from 
the dead. 15 So when 
they had dined, Jesus 
saith to Simon Peter, 
Simon, son of Jonas, 
lovest thou me more 
thanthese? He saith 
unto him, Yea, Lord ; 
thou knowest that L 
love thee. He saith 
unto him, Feed my 
lambs. 16 He saith to 
him again the second 
time, Simon, son of 
Jonas, lovest thou me? 
He saith unto him, Yea, 
Lord; thou knowest 
that { love thee. He 
saith unto him, Feed 
my sheep. 17 He saith 


a ΄Π“Ξ“-ἷ-“π“π΄ΠΠΠ“““ὺυττπτπσυππτ-τ---.ςς--.--ς-ς.-----μ-ς---- -ὶ- 


8 οὐκέτι GLTW. 
¥ εἰξ τὴν γῆν LTTrA. 
ς — δὲ but [tr]. 
disciples) Lrtraw. 
little sheep T. 


Ὁ ἴσχυον LTTrA. v ἀλλὰ TIrA. ® [Ὁ] tr, 
2 μεγάλων ἰχθύων L. 

ad — οὗν G; — οὖν ὃ LTTrA. 

5 Ἰωάνου John Ltr; ᾿Ιωάννον TA. 


e — διττι. 


8 πεντήκοντα τριῶν. LTTr. 


Β πλέον LTTrA. 


x οὖν therefore Tra. 


Ὁ [Ὁ] Tr. 
!— αὐτοῦ (read the 
i προβάτιά 


250 


unto him the third 
time, Simon, son of 
Jonas, lovest thoume? 
Teter was grieved be- 
cause he said unto him 
the third time, Lovest 
thou me? And hesaid 
unto him, Lord, thou 
knowest all things ; 
thou knowest that 1 
love thee. Jesussaith 
unto him, Feed my 
sheep. 18 Verily, ve- 
rily, I say unto thee, 
When thou wast 
young, thou girdedst 
thyself, and walkedst 
whither thou would- 
est: but when thou 
shalt be old, thou 
shalt stretch forth thy 
hands, and another 
shall gird thee, and 
carry thee whither 
thou wouldest not, 
10 This spake he, sig- 
nifying by what death 
he should glorify God. 
And when he had spo- 
ken this, he saith un- 
to him, Follew me. 
20 Then Peter, turning 
about, seeth the disci- 
ple whom Jesus loved 
following ; which also 
leaned on his breast at 
supper, and said,Lord, 
whicb is be that be- 
trayeth thee? 21 Pe- 
ter seeing him saith 
to Jesus, Lord, and 
what shall this man 
du? 22 Jesus saith 
unto him, If I will 
that he tarry till I 
come, what is that to 
thee? follow thou me. 
23 Then went this say- 
ing abroad among the 
brethren, that that 
disciple should rot 
dic: yet Jesus said not 
unto him, He shall not 
die ; but, If 1 will that 
he tarry till I come, 
what is that to thea? 


24 This is the disci- 
ple which  testifieth 
of these things, and 
wrote these things: 
and we know that his 
testimony is true. 
25 And there are also 
many other things 
which Jesus did, the 
which, if they should 
be written every one, 
1 suppose that even 
the world itself could 
not contain the books 
that should be writ- 
ten. Amen. 


κ᾿ Ywavov John Ltr; Iwavvov TA. 
LITra; — Ἰησοῦς (read he says) T{Tr]. 
s — δὲ but LTTraw. 


τ + [σε] thee L. 


* οὗτος ὁ λόγος LTTrA. 
ἡ μαρτυρία ἐστίν TTrA. 
{5 


—’Aunp GUTrA, 


IQANNHS. XX. 
17 Λέγει αὐτῷ τὸ τρίτον, Σίμων *'lwva, τ 
my. Hesays tohim the third time, Simon (son) of Jonas, bast thou 
λεῖς με; ὈἘλυπήθη ὁ Tlérpog ore εἶπεν αὐτῷ τὸ 
affection for me? 7Was “grieved ‘Peter. because hesgid -tohim the 
τρίτον, Φιλεῖς με; ἱκαὶ" ™girev' αὐτῷ, Κύριε, "od 
third time, Hast thouafiection forme? and said tohim, Lord, thou 
πάντα". οἶδας σὺ γινώσκεις Ort φιλῶ σε. Λέγει 
all thing*4nowest ; thou knowest that I have affectionfor thee. “Says 
αὐτῷ °d'Incove," Βόσκε ra.°rpdBara'pov. 18 ἀμὴν ἀμὴν 
310 *him ‘Jesus, Feed my sheep. Verily. verily 
λέγω σοι, ὅτε ἧς νεώτερος ἐζώννυες σεαυτόν, 
Isay tothee, When thou wast younger thou girdedst thyself, and 
περιεπάτεις ὅπου ἤθελε ὅὕταν. δὲ γηράσ ἐκ- 
walkedst where thou didst desire; but when: thou shalt be old thou shalt 
τενεῖς τὰς χεῖράς.σου, καὶ ἄλλος Ie ζώσει," Kai οἴσει ᾿ 
stretch forth thy hands, and another thee shall gird, and bring [thee] 


ὅπου ov.Gérdec. 19 Τοῦτο.δὲ εἶπεν σημαίνων ποίῳ 
where thou dost not desire, But this he said signifying by what 


θανάτῳ δοξάσει τὸν θεόν. καὶ τουτὸ εἰπὼν λέγει αὐτῷ, 
death he shauld glorify God. And this having said‘he says to him, 
᾿Ακολούθεε μοι. 20 ᾿Επιστραφεὶς."δὲ" ὁ Πέτρος βλέπει τὸν 
Follow me, But having turned Peter sees the 
μαθητὴν ὃν a ὁ 1ησοῦς ἀκολουθοῦντα, ὃς Kai ἀνέπεσε:. 
disciple whom *loved 1Jesus following, who 8:50 » reclined 
ἐν τῷ ’δείπνῳ ἐπὶ τὸ. στῆθος αὐτοῦ Kai εἶπεν, Κύριε, τίς ἐστιν 
at the supper on his breast and' said, Lord, who ist 
ὁ παραδιδούς σε; 21 Τοῦτον ἡ ἰδὼν ὁ ἹΤέτρος λέγει τῷ 'In- 


σε. 


καὶ 


who is delivering up thee? *Him - “seeing: 4Peter ‘ says to Je- 
σοῦ, Κύριε, otroc.dé τί; 22 Λέγει αὐτῷ ὁ Ιησοῦς. Ἐὰν 
sus, Lord, but of this one what ; *Says “to *him 1 Jesus, If 
αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρός σε; σὺ 
Shim ‘I 7desire toabide till ITeome, what[isit] to thee? “Thou 
γἀκολούθει por." 23 Ἔξῆλθεν οὖν “ὁ.λόγος οὗτος" εἰς 
‘follow me. Went out therefore this word among 


τοὺς ἀδελφούς, “Ore ὁ.μαθητὴς ἐκεῖνος οὐκ.ἀποθνήσκει' “καὶ 
the brethren, That that disciple does not die. However 


οὐκ εἶπεν" αὐτῷ ὁ Ἰησοῦς, bre οὐκ ἀποθνήσκει" ἀλλ᾽, ᾿Εὰν 


*not aid “(0 Shim ‘Jesus, That he does not die; but, If 
αὐτὸν θέλω- μένειν ἕως ἔρχομαι, Yri πρός σε;" 
him ‘I desire ἴο abide till Icome, what[isit]: to thee? 

24 Οὗτός ἐστιν ὁ μαθητὴς ὁ μαρτυρῶν περὶ τούτων, 


This is the disciple who bears witness concerning these things,” 


καὶ * γράψας ταῦτα' καὶ οἴδαμεν ὅτι adynOng "ἐστιν ἡ 
and[{who] wrote these things: and weknow that true is 
μαρτυρία. αὐτοῦ." 25 orwdé καὶ ἄλλα πολλὰ “aa! 


his witness, And there are also *other“thinugs ‘many whatsoever 


ἐποίησεν ὁ Ἰησοῦς, ἅτινα ἐὰν γράφηται καθ᾽ ἕν, δΔοὐδὲ' 
2did ‘Jesus, which if theyshould be written one by one, “not *even 
αὐτὸν olwat τὸν κόσμον “χωρῆσαι! τὰ γραφόμενα βιβλία. 
itself ‘I *suppose 9 ‘world wouldcontain the “written *books. 
Ἀμήν." ll ge 
Amen, 
‘Txat]L. ™dA€éyersaysT. πάντα σὺ ἵπττὰ. 0 --- ὃ 
Ρ προβάτιά little sheep Tira. 9 Goer oe Tra. 
t + οὖν therefore LTTra. “μοι ἀκολούθει LTTrAW. 
α οὐκ εἶπεν δὲ Tr, Y—TimposcgeT. Ὁ τ Owhoxntr[A]. 8 αὐτοῦ 
Ὁ -π- verse 5 τι “ἃ which LTra. ἀ οὐδ᾽ Ltra. ὃ χωρήσειν Tr, 
& + κατὰ ᾿Ιωάνην (Ἰωάννην A) accurding to John Tra. 


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